
raM^HfniaMaL|fM|uauKMiM i aaX 



MEDITATIONS, 



DAY BY DAY. 









■hM 



"&$£ ^Testimonies are mg fftetfitations." 






y 

BOSTON: 

G-OULD A^IST r> LINCOLN, 

59 WASHINGTON STREET. 

1871. 



4*3? 



Entered according to Act of Congress, in the year 1871, by 

GOULD AND LINCOLN, 

In the Office of the Librarian of Congress, at Washington. 



Rockwell & Churchill, Printers, Boston. 




PREFACE. 



r^HE late Dr. Burgess had for several years 
LJ been in the habit of writing daily a brief 



meditation on some passage of Holy 
Scripture. This he read, together with 
the chapter occurring in course, at domestic 
worship, morning or evening. He continued this 
practice, notwithstanding the serious injury a 
year since, which reduced his strength, and oc- 
casioned for a considerable part of the remaining 
eight months of his life severe pain. 

These condensed suggestions were much prized 
by his family. A selection of specimen leaflets 
has been made, — the selection being from such 



4 PREFACE. 

devotional thoughts as were prepared during the 
last year of his life. 

No idea was probably farther from Dr. Burgess' 
mind than that any use like the present one would 
be made of his somewhat confidential reflections 
and aspirations. They are not hereby published ; 
they are simply handed in this form confidingly 
and affectionately to the church and congregation 
of which he w^as so long pastor. 

His friends will please accept this little volume 
as a token of Christian regard from the one who 
expects at no distant day to follow him to the 
great family gathering and worship on high. 

Broad Oak, March, 1871. 



i. 



• I WILL ADD UNTO THY DATS FIFTEEN YEARS. 

2 Kings m. 6. 



EZ.EKIAH was one of Judalfs best kings, 
a patriot, a reformer, a true servant of 
God. Being sick of some fatal disease, 
he was admonished to set his house in order 
and prepare to die. He was smitten with 
alarm, being less than forty years old, and hav- 
ing only begun the work of life. He turned his 
face to the wall, prayed with importunity, and 
wept sore. God had compassion on him, and 
sent Isaiah with the promise, w I will add unto 
thy days fifteen years." 

The year is the longest measure of time ; 
nearly half of our race die under fifteen years, 
and the period of twice fifteen years is allotted 
to a generation. 

How rich is this promise of an additional 
fifteen years ! That, indeed, made him only 



b MEDITAT10KS . 

fifty-four years when he actually died. With 
diligence and zeal how much might he accom- 
plish in that space of time ; and yet how soon 
would it be past ! Poor man, he was vain of 
his wealth and prosperity, and showed his 
treasures to the ambassadors of the king of 
Babylon, who were sent to congratulate him 
on his recovery from sickness. Such is our 
infirmity. There is no perfect sanctification 
to man on earth. 

Who of us has any probable claim to fifteen 
years more ? Would it not require a super- 
natural sign, like the return of the shadow ten 
degrees backward on the dial of Ahaz, to 
assure any one of us that he shall live fifteen 
years longer ? 

How just is the prayer, "So teach us to 
number our days, that we may apply our 
hearts unto wisdom " ! 

This is the first day of a New Year, and 
who can promise himself that he shall survive 
to see its last day? Step gently on the mar- 
gin of another world. 



II. 



' ALL THE DAYS OF MY APPOINTED TIME WILL I WAIT, 
TILL MY CHANGE COME. — Job xi v. 14. 



I 



Q^HE change in question, without dispute, 
is death. This change will come. It is 
appointed unto men once to die. There 
is no escape in this warfare. Early or late, in 
the ordinary course of nature, by disease, by 
accident, or by violence, every one must die. 
To this result we all tend, and to this end we 
must all arrive. 

This change has an appointed time. The 
little sparrow falls not to the ground without 
our Father. Our birth and our death are the 
two great events in our earthly existence. 
The time, the place, and the circumstances 
are appointed in the decrees of our Father. 
Chance is excluded. 

All the days of this appointed time each one 
should wait. Why? Because our Father has 



8 ME D1TA TIOJSTS . 

numbered our days in his wisdom and good- 
ness ; because it is his will, and it is our duty. 

How wait? Patiently in suffering, actively 
in obedience, hopefully in trust, — not in idle- 
ness, not in complaining, not in the belief that 
our usefulness is at an end, not in the wish 
that each day were the last. 

Hence suicide, which is so common among 
an infidel people, is a great crime. It is a 
direct rebellion against God. It is throwing 
away his precious gift with contempt. 

Waiting on God is a reverent posture. 
Thoughtful, prayerful, submissive, ' ? not sloth- 
ful in business, fervent in spirit, serving the 
Lord." In weakness, in sickness, in pain, in 
want, wait on the Lord. What better can 
one do ? 

Even to wish that our life were at an end 
is very sinful. No, "all the days of my 
appointed time will I wait till my change 
come." 



III. 

' I KNOW THAT MY REDEEMER LIVETH, AND THAT HE SHALL 
STAND AT THE LATTER DAT UPON THE EARTH ; AND 
THOUGH AFTER MY SKIN WORMS DESTROY THIS BODY, 
YET IN MY FLESH SHALL I SEE GOD ; WHOM I SHALL 
SEE FOR MYSELF, AND MINE EYES SHALL BEHOLD. 
AND NOT ANOTHER." — Job xix. 25-27. 

'HE volume of inspired Scripture is one. 
" The testimony of Jesus is the spirit of 
prophecy." The promise that the seed 
of the woman should bruise the head of the 
serpent, stands early in the record ; and the 
benediction, "The grace of our Lord Jesus 
Christ be with you all," is the conclusion of it. 
Why do we wish to blot out any reference to 
the great Eedeemer in the beginning, the mid- 
dle, or the end of the volume ? 

Job lived in the patriarchal age ; if not so 
early as Abraham, yet not so late as Moses. 
Did Abraham anticipate with joy the day of 
the Messiah? and might not Job, in ecstatic 
vision, feel a similar impulse? No direct 
argument need be atteixpted in defence of 
this exposition, once generally embraced, now 
slowly admitted. 



10 MEDITATIONS. 

Abel understood the import of the sacrifices. 
Enoch walked with God, and predicted the 
Lord's final advent " with ten thousand of his 
saints." Noah w T as a prophet and a preacher 
of righteousness. Job, like Abraham, might 
almost have seen Shem, their ancestor, and 
might have been instructed in the knowledge 
of God and salvation, as transmitted from 
Adam, Enoch, and Noah. Why do we mar- 
vel, if he expressed strong faith in a future 
Redeemer, and in the blessedness of the saints 
in the resurrection state ? The existence and 
providence of God, the immortality of the 
soul, the interposition of a Redeemer, the 
pardon of sin through the shedding of his 
blood, the resurrection of the dead, and the 
life everlasting, may well have been primary 
principles in the patriarchal religion. 

Deep darkness did not becloud the world at 
once. Lessons of traditionary wisdom were 
transmitted from parents to children for many 
generations. Some relics survive, as in prov- 
erbs, in nearly every language. 



IV. 

1 WHO IS AMONG YOU THAT FEAEETH THE LORD. THAT 
OBEYETH THE YOICE OF HIS SERVANT, THAT AYALKETH 
IN DARKNESS, AND HATH NO LIGHT? LET HIM TRUST 
IN THE NAME OF THE LORD, AND STAY UPON HIS 
GOD " — Isaiah 1.10. 

t 

CYYYHO is he that "fearetk the Lord and 
obeyeth the voice of his servant"? 
He is the reverent, conscientious, and 
religious man. He deprecates sin, the dis- 
pleasure of God, the condemnation of the 
wicked. He attends to the voice of Christ, 
the great Teacher, the rightful Lord. 

Such a one, however truly a good man, 
may walk in darkness and have no light. 
Doubt and anxiety are not peculiar to irre- 
ligious persons. He may have false views of 
truth or of himself. His depression of soul 
may originate in bad health or in the tempta- 
tions of Satan. Dark clouds may overspread 
his mind or his path. He may have no set- 
tled hope, peace, or joy. He knows not 

11 



12 MEDITATIONS, 

what to do or which way to turn. Within or 
without, he is alike in trouble. Job was 
falsely accused, and considered himself cast 
out under the divine frown. The psalmist 
walked in darkness when he composed the 
strain, "Why art thou cast down, O my 
soul?" 

Accept the advice in this text. Trust in 
the name of the Lord, and stay upon thy God. 
He is powerful to sustain thee in weakness, 
to comfort thee in sorrow, and bear thee up 
in every trial. Think how he has interposed 
for his servants in times past, — Joseph, Dan- 
iel, Paul, and others. 

This is the way to secure peace of mind, to 
make the best use of the means of escape or 
deliverance which are within our reach, and 
to bear with patience the present burden. 

Gloomy depression is no sure evidence 
against personal piety. 

Do not think too much of doubt and sorrow. 
They may be occasioned by the poor body, 
weak, diseased, and dying. 



V. 



"be of good cheer; it is i; be not afraid. 

Mark vi. 50. 

f 

C^jYVHEN the humble repast was ended, 
Jesus advised the disciples to cross the 
lake, while he dismissed the multitude, 
and withdrew to the mountain to pray. The 
hours of night wasted away. The wind on 
the lake was contrary. The disciples toiled 
hard in rowing. The fourth watch had ar- 
rived, and the morning soon must dawn. 
Jesus made his appearance walking on the 
sea, and seemed to be passing by. They were 
troubled, supposing it to be some spectre, and 
cried out with fear. Jesus spoke to them for 
their comfort, and said, "Be of good cheer; 
it is I ; be not afraid." 

Thanks to thee, thou compassionate One ! 
When in hunger or in danger, when on the 
stormy sea or on the dry land, thou art near 

13 



14 MEDITATIONS. 

to thy servants. The wind abates, the waves 
subside, the danger is past. How peaceful is 
the voice, w It is I ; be not afraid " ! 

"It is I," — in my watchful providence, in 
my divine power, in my tender love. 

"Be not afraid" of any rude wind, of any 
swelling wave, any nightly vision. "Be of 
good cheer" in my presence, within the sound 
of my voice, in memory of my miracles. 

He has made promises ; He is faithful and 
true. Read his assurances in the letters to 
the seven churches. 

Row on, ye weary mariners ; the sea is not 
boundless, the night is not endless ; in the 
prayer on the mountain ye were not for- 
gotten. Has the Master sent you on this 
voyage? Be not alarmed or discouraged. 
Neither the tempest nor the vision shall do 
you harm. 



VI. 



' LIKEWISE, I SAY UNTO YOU, THERE IS JOY IN THE 
PRESENCE OF THE ANGELS OF GOD OVER ONE SINNER 
THAT REPENTETH." — Luke xv. 10. 



I 



C^J^HE angels of God are those heavenly 
hosts who have never apostatized from 
his service. They feel a sympathy for 
fallen men, who in their impenitence are 
condemned to perdition. They understand 
the gospel of reconciliation, adore the great 
Kedeemer, and administer to the heirs of sal- 
vation. 

Why do they rejoice over the repenting 
sinner? They are benevolent, and take de- 
light to see other beings happy as themselves. 
When a sinner repents, a soul is saved, 
Christ is honored, the law is established, the 
grace of God is displayed, the strain of praise 
is sung. The difference is infinite between 
the salvation and perdition of a sinner. The 
reason, then, for the joy of the holy angels is 
incomprehensible and unutterable. 

15 



16 MEDITATIONS. 

Think how numberless are the blessed 
angels. Think how great is the change when 
a sinner repents. Think what joy flows 
through the myriads of the angelic hosts 
when a sinner is delivered from the dominion 
of sin, and the gulf of ruin, and clothed in the 
robes of innocence and beauty. If the peni- 
tent himself is happy, and all the saints on 
earth participate with him in the blessedness, 
what shall be said of the angels, who are per- 
fectly benevolent ? 

In what a work are the Lord's ministers 
engaged, who endeavor to seize the brands 
from the burning ! " He that converteth a 
sinner from the error of his way shall save a 
soul from death and hide a multitude of sins. 5 ' 
"They that be wise shall shine as the bright- 
ness of the firmament, and they that turn 
many to righteousness as the stars forever 
and ever." 

Blow the trumpet, watch to win souls to 
Christ, be faithful unto death. 



VII. 

"lord, remember me when thou comest into thy 

KINGDOM." — LUKE xxiii. 42. 

C7T ¥ HIS penitent malefactor, a condemned 
Tj j sinner in his own sight, believed that 
Jesus was not an impostor nor a liar, 
but a truthful and exalted personage, the 
Messiah of the prophets, the promised King 
of Israel. What had been his education, 
how extended was his knowledge of the 
Hebrew Scriptures, how accurate was his 
faith in the Messiah, we do not know; but 
that he became a true and approved disciple, 
we have the best evidence. Christ said, "To- 
day shalt thou be with me in paradise." 
Consoling assurance to a dying penitent. 
We are to presume, then, that the spirit of 
his heart was in harmony with all that his 
words import. 

Let us, then, con over his words. " Lord " : 

• 17 



18 MEDITATIONS. 

this is a title of reverence, expressive of 
authority or power, whether as a teacher, a 
legislator or a prince, and not a man only. 
" Remember me " : do not forget or forsake 
me, show me favor, let me be the object of 
thy compassion and mercy. "When thou 
comest into thy kingdom." He believed that 
Christ would come again, not in the weakness 
and suffering of a man, but in the exaltation 
and power of the Son of God. What a 
stretch of faith was this ! 

Jesus was now suspended on the cross, in 
the dying struggle, as a frail man. But this 
was not to be the end. There was a resurrec- 
tion on the third clay foretold. There was an 
exaltation to the throne of glory predicted. 
His return would be attended with hosts of 
angels. Majesty and splendor would mark 
that scene. 

The penitent malefactor did not despair 
that he should be remembered with favor in 
that great day, and participate in the blessed- 
ness of the Messiah's rei^n. 




VIII. 

; JESUS SAID ITNTO THE TWELVE, WILL YE ALSO GO 
AWAY? THEN SIMON PETER ANSWERED HIM, LORD, 
TO WHOM SHALL WE GO? THOU HAST THE WORDS OF 
ETERNAL LIFE." — John vi. 67, 68. 

i ANY were offended with Christ's preach- 
ing, believed not, and went away to 
follow him no more. In grief and re- 
gret Jesus turned to the chosen twelve,— 
"Will ye also go away?" 

Such is the question in every age. Some go 
away disappointed in ambition, — no wealth, 
no official rank, no earthly honor being prom- 
ised. Some go away offended with His 
sublime doctrines or holy precepts ; some 
displeased with the humility, self-abasement 
and self-denial which His religion requires ; 
some because the conditions of mercy and 
salvation make no allowance of merit to legal 
works and offerings. 

t? Will ye also go away ? " We are some- 

19 



20 MEDITATIONS. 

times tempted to do so. The example or 
persuasion of friends, the necessity of watch- 
fulness, our imperfect sanctity, may turn us 
aside. No. We will say with Peter, " Lord, 
to whom shall we go ? Thou hast the words of 
eternal life." 

His gospel is true. It bears the internal 
and external evidences of its divine origin. 
Miracles attend it. The prophecies w r ere 
fulfilled in Him. Harmony and sublimity 
characterize His doctrines. Holiness is 
stamped on His precepts. His religion per- 
vades the soul, to awaken its powers, to purify 
its affections, to inspire peace, hope, and joy. 
This gospel vindicates its character in its 
influence on the world, wherever it is pub- 
lished. 

Jesus is the only Saviour. " There is no 
other name under heaven, given among men, 
whereby we must be saved." " Thou hast the 
words of eternal life." These teach the true 
system of doctrine, exhibit the purest motives, 
warn of danger, inspire with hope. 



IX. 

" ONE THING I KNOW, THAT WHEREAS I WAS BLIND, NOW 

I SEE." Jouxix. 25. 

A 

@t ^ATURAL blindness is a sad calamity, 
T\ not often relieved by human skill. 
J Jesus, the light of the world, was the 
healer of the blind. This form of miracle 
was characteristic. "The blind receive their 
sight." When the Pharisees cast reproach on 
Christ, the man who had been blind from his 
infancy, said, "Whether he be a sinner or no, 
I know not ; one thing I know, that whereas 
I was blind, now I see." Apply this to 
spiritual blindness. 

Many things one may not know ; but he 
finds himself a sinner, ignorant, guilty, and 
lost. He has no doubt of his miserable and 
condemned state. He cannot effect his own 
salvation by bribing or penance, by tears or 
prayers. No human surgery can effect his 
cure. He does not understand the doctrines 
of grace, or comprehend the mystery of the 



22 MEDITATIONS. 

incarnation, or know how the Spirit acts upon 
his heart to convince and illuminate, or how 
the sufferings of Christ can avail to his pardon. 

But he knows that he is blind. 

So, when his spiritual blindness is removed, 
he is conscious of the marvellous change. But 
when or how this transition occurred, he 
cannot tell. He was asleep, and is now 
awake ; he was dead, and is now alive ; he w T as 
blind, and he now sees. Of the two states of 
being he is sure ; but the thousand things 
which fill up the intervening space are a 
mystery to himself. No matter. "Known 
unto God are all his works." Let that suffice. 
Whatever is essential to our duty or salvation, 
we may know ; and the vast residue may be 
postponed to a future eternity. We may 
safely wait, until our powers expand, or a 
more brilliant light dawn upon our souls. 

It is well if we know that w T e now see. 
Let us exercise and employ our new vision 
to sublime purposes, to honor God and serve 
our fellow-men. 



X 



• WHEX WE WERE YET WITHOUT STRENGTH, IX DUE TIME 
CHRIST DIED FOR THE UXGODLY." — Romans v. C 



I 



Cfi*HE " ungodly," or unlike to God, include 
all men while in their unregenerate 
state, being children of wrath, and. 
under the dominion of the carnal mind, which 
is enmity against God, and not subject to his 
law. This accords with the text, "He died for 
all." "He is the propitiation for our sins, and 
not for ours only, but for the sins of the 
whole world." If any of our race were never 
ungodly, or under condemnation as sinners, 
they need not, and cannot, have any participa- 
tion in the death of Christ. 

The ungodly are w without strength " to 
resist temptation, or to accomplish their own 
deliverance from perdition. They cannot 
work out a righteousness of their own, or 
make any expiation for past sin. They can- 
not buy salvation with money, or merit it by 

23 



24 MEDITATIONS. 

works or penance, prayers or tears. " While 
we were yet sinners, Christ died for us." 
"By whom we have now received the atone- 
ment." 

"In due time," "in the fulness of time," at 
the time designated by many prophecies, and 
now recorded in authentic history, the Mes- 
siah made his advent to this earth, and "died 
for the ungodly." No historical fact is better 
attested than the death of Christ. The time, 
the place, and the manner, are well defined. 

"Christ died for the ungodly." In their 
stead, as their representative, for their re- 
demption, he died. The dignity of his rank 
and the excellence of his character gave to his 
death an incomparable value. "He died for 
all." God is now in Christ reconciling the 
world unto himself. 

Marvellous doctrine ! Who but God can 
declare his own eternal decrees and counsels ? 
Let us consider and adore. 



XI. 

"he that spared not his own son, but delivered 
him up for us all, how shall he not with him 

ALSO FREELY GIVE TJS ALL THINGS ? " — ROMANS viii. 32. 
T 

(v^HE whole ensures each part, and the 
\j ) greater gift is a pledge for the less. 
i! This is always considered a valid argu- 
ment. Has God in love given us his Son? 
his Son to die for us ? to die for us all ? for 
us all while Ave were yet sinners? Is there 
any greater gift possible ? Are all other gifts 
little in comparison? "How then shall he 
not with him also freely give us all things?" 
Such is the argument. 

Has he given his Son for our lost world, to 
die for our redemption? Dwell upon it. 
How unspeakable the gift ! Head, hear, be- 
lieve, and live. It offers pardon and salva- 
tion. 

What other things are wanted? They are 
many, comparatively great, most urgent. 

25 



26 MEDITATIONS. 

We cannot merit them, we cannot buy them 
with money, created beings cannot bestow 
them. We may search heaven and earth in 
vain. 

But we may say, f? Has God given ns his 
Son ? How shall he not with him freely give 
us all things?" Life and health, food and 
apparel, house and home, — how few and 
small are these in comparison ! 

Have we appropriated to ourselves the 
blessings included in the gift of the Son, so 
boundless, so endless, so unfading? 

Away with anxiety as to what we shall eat, 
or wherewithal we shall be clothed. 

How triumphant is the strain of the apos- 
tle ! It may often be read and not exhausted. 

What a source of consolation is the blessed 
gospel amid the trials of life and in death ! 



XII 



'BE NOT CONFORMED TO THIS WORLD. — Romans xii. 2. 



f 



CffHIS world has principles of faith, false 
and injurious ; a spirit, selfish, merce- 
nary, unholy : rules of conduct, unjust, 
impure; customs and maxims, barbarous, 
profane, unreasonable, — war, oppression, sen- 
suality, idolatry, polygamy, slavery. This is 
a wicked world, full of vice and crime, in 
rebellion against God, and at strife one with 
another. 

To this world be not conformed ; be not 
like it, do not resemble it. 

Do not believe its false doctrines. Do not 
breathe its selfish and perverse spirit. Do 
not imitate its bad example. Do not adopt 
its wrong maxims and rules of conduct. Do 
not plunge into its vices and crimes. Go not 
with the multitude to do evil. 

Wash the hands in innocency and come 



27 



28 MEDITATIONS. 

around the altar of God in daily worship. 
Be renewed in your mind, and learn in expe- 
rience the good, acceptable, and perfect will 
of God, which is your reasonable service. 
Offer yourselves to God, a living sacrifice, 
holy and well pleasing in his sight. 

Let the goodness of God lead you to re- 
pentance. The Saviour has died for your 
redemption. The daily blessings of Provi- 
dence should enkindle gratitude. 

Be admonished to flee from impending 
wrath. Christian friends invite ; angels ad- 
minister to the heirs of salvation ; heaven 
throws open its doors. Hear the voice of 
love. 



XIII. 

"our light affliction, which is but for a moment, 
worketh for us a far more exceeding and eter- 
NAL WEIGHT OF GLORY." — 2 Corinthians iv. 17. 

A 

CJL FFLICTIOX," — pain of body, sorrow 
~$ of soul, trouble and want, sickness and 
|^ death. All affliction of the righteous 
man has two characteristics, — it is com- 
paratively light ; it can endure but for a 
moment. Such is the estimate of faith. 
Such is the teaching of God. Affliction 
belongs to the body, not to the soul ; to 
time, not to eternity; to this disciplinary 
state, not to the retributive reward. 

"It worketh;" it produces, when sancti- 
fied, the peaceable fruit of righteousness. 
The reward is precious. It is a glory, a 
weight of glory, exceeding rich and eternal. 
See the contrast. The affliction is for a 
moment : the reward is eternal ; that is light, 

29 



30 MEDITATIONS. 

this is an incomprehensible weight of glory. 
The one is connected with the other ; no 
cross, no crown; no affliction for Christ, no 
blessedness or glory with him. 

Not that affliction is the only ground of re- 
ward, or the only means to work out glory. 
There are labors, no less than sufferings ; fidel- 
ity no less than patience ; watchfulness no 
less than prayer. ' ? Give all diligence ; add to 
your faith, virtue, knowledge, temperance, 
patience, godliness, brotherly kindness and 
charity." 

But we magnify present affliction. We 
wish for reward without labor. We feel the 
present pain and have little faith in the future 
joy. The affliction bears us down, and no as- 
surance of immortal bliss sustains the soul. 
When will the night be past and the endless 
clay dawn ? 

Thanks be to God, who gives to his people 
the victory over the world, the flesh, and the 
devil ! 



XIV. 

'they that are Christ's have crucified the flesh 

WITH THE AFFECTIONS AND LUSTS." — Galatiaxs v. 24. 

'HE flesh often means the body of man, 
with its organs and members. Often it 
means the soul in its unregenerate and 
unsanctified state. To be crucified is to be 
put to death, as on the cross, — a painful, dis- 
graceful, lingering, yet certain mode of death. 
It is a bold figure of speech to speak of 
crucifying the affections and lusts of the soul 
considered as sensual and unholy. 

What does it mean? Plainly, to restrain, 
subdue, or utterly exterminate them. These 
are enumerated in a preceding sentence. 
r? The works of the flesh are manifest, which 
are these, — adultery, fornication, uncleanness, 
lasciviousness, idolatry, witchcraft, hatred, 
variance, emulations, wrath, strife, seditions, 
heresies, envyings, murders, drunkenness, 

31 



32 MEDITATIONS. 

revellings, and such like." "They who do 
such things shall not inherit the kingdom of 
God." But "they that are Christ's have 
crucified the flesh with the affections and 
lusts." 

All this is intelligible and explicit. We 
see what are the affections and lusts of the 
flesh. We are assured that these are subdued, 
put to death, as it were, by crucifixion, by all 
who are or become the disciples and servants 
of Christ. Such is the nature and import of 
regeneration, — the spiritual and voluntary 
change in sinners when they are adopted into 
the family of Christ, — without which change 
they could not inherit the kingdom of God. 

Here is a criterion by which we may judge 
whether we are Christians. Some or all the 
works of the flesh may be seen in the people 
of the world. These are crucified in the 
servants of Christ. 

Who and what are we ? Are we crucified 
to the world and to the affections and lusts of 
the flesh? 



XV. 

'* ACCORDING AS HE HATH CHOSEN US IN HIM BEFORE THE 
FOUNDATION OF THE WORLD, THAT WE SHOULD BE 
HOLY, AND WITHOUT BLAME BEFORE HIM IN LOYE '. 
HAYING PREDESTINATED US UNTO THE ADOPTION OF 
CHILDREN BY JESUS CHRIST TO HIMSELF, ACCORDING 
TO THE GOOD PLEASURE OF HIS WILL." — Ei'HESIaks i. 4, 5. 

Cy> LECTION is an act of God, — per- 

J i sonal, gracious, sovereign, eternal, — 
I choosing some from others. It contem- 
plates all men in sin and misery, justly con- 
demned and exposed to perdition. 

To what are they chosen? To salvation 
as the end, — to sanctification and blameless- 
ness as the means, — in Christ as the Re- 
deemer and atoning Saviour. They become 
adopted children of God, sons and daughters 
of the Lord Almighty. 

Election, or predestination, is not an insu- 
lated, abstract doctrine, but a part of the great 
system of divine truth or revealed religion. 

It is a doctrine of grace, a sublime act of 

33 



34 MEDITATIONS. 

mercy. Christ was not to die in vain. He 
was to redeem a people. These were given 
to him as the price of his humiliation and 
death. They are not few in number, but an 
uncounted assemblage. They are not of one 
age, race, or land alone, but of every kindred, 
tongue, and nation. 

It is an assurance of mercy to the penitent 
and believing. What other ground of hope 
is so consoling? If left to themselves will 
any sinners change their hearts and forsake 
their sins? Name a solitary instance. Here, 
then, is our encouragement to labor, preach, 
and pray for the conversion of sinners. God 
has revealed his purpose in respect to the 
salvation of a people. He w r ill accomplish 
his purpose. 

Why do we hate and oppose this doctrine ? 
Because we know that we are sinners, and we 
have no heart to seek reconciliation with God. 
We hate to think that others may be saved, 
and we be lost. We charge God with par- 
tiality. 



XVI. 

' WHO IS GONE INTO HEAVEN, AND IS ON THE RIGHT HAND 
OF GOD ; ANGELS AND AUTHORITIES AND POWERS BEING 
MADE SUBJECT UNTO HIM." — 1 Pkter Hi. 22. 

OW exalted is our Messiah, Jesus Christ ! 
Abel, Enoch, and Noah, patriarchs and 
prophets, have gone into heaven ; but 
it is not said of any one of them that he sits 
or stands on the right hand of God. That is 
the position of honor or supreme exaltation, 
to which no created being is entitled or can 
justly aspire. This is often repeated in sim- 
ple and positive words which cannot be ex- 
plained away. Nor is this all. 

" Angels and authorities and powers being 
made subject unto him." It is assumed that 
angels are superior to men in rank, in knowl- 
edge, in all intellectual and moral excellence. 
Angels are designated as the cherubim and 
seraphim. The "authorities and powers" 
may indicate a diversity in rank among these 

35 



36 MEDITATIONS. 

superior beings. They are ten thousand times 
ten thousand in number. But however many, 
and however exalted, they are all in subjection 
to Jesus Christ. " Let all the angels of God 
worship him." fC To which of the angels said 
he at any time, Sit on my right hand until I 
make thine enemies thy footstool ? " In rank 
and dominion he is infinitely superior to all 
angels and to all men. What do Ave mean, if 
we withhold the homage of our heart ? Oh, let 
us not be found among rebel angels and infidel 
men, cast out from heaven ! 

Do we delight to contemplate our Messiah 
in his exalted state, or do we murmur? We 
are overwhelmed, and cannot fully compre- 
hend. We may surely bow in subjection 
with the blessed angels, authorities, and 
powers. 

How unworthy a notion is the simple 
humanity of Christ, — a perfect man, an 
inspired teacher! No prince, no Lord, no 
Redeemer ! 



XVII. 

' I AM ALPHA AND OMEGA, THE BEGINNING AND THE END- 
ING, SAITH THE LORD, WHICH IS, AND WHICH WAS, AND 
WHICH IS TO COME, THE ALMIGHTY." — Revelation i. 8.- 

OME divine attributes are admitted by 
all to be incapable of creation, change, 
or transfer. Thus infinity is exclusive. 
Eternity cannot have beginning or end. Om- 
nipresence, or omniscience, admits of no limi- 
tation. Almighty power cannot be invested 
in a finite or dependent creature. The sup- 
position is absurd. This is not a point of 
speculation, but a primary truth. 

Here, now, is a Person or Being, who 
claims to have been the first of all that exist, 
as Alpha is the first letter in the Greek alpha- 
bet; and in harmony with this, that he is the 
last, the Omega, of all that will ever exist ; 
not that He is superior in excellence or value 
to all other created things, or that they were 
created by or for Him, but that He truly exists 
from eternity to eternity. This attribute of 

37 



38 MEDITATIONS. 

eternity is incapable of creation or transfer. 
He claims another attribute, which is immuta- 
bility, or unchangeableness. "Who is, and 
who was, and who is to come," or who will be 
hereafter, that is, the same Person or Being, 
yesterday, to-day, and forever. One other 
incommunicable attribute is claimed in this 
short sentence, which is almighty power. 
To create an almighty creature is presumptu- 
ous language. Here, then, is a false claim, 
or this Person speaking in the Eevelation to 
John is truly divine. The former we dare 
not assert ; the latter we must believe to be 
true. 

Thus His moral integrity is involved. He is 
what He claimed to be, or He was an impostor. 
We do not presume to implicate His integrity, 
and are, therefore, shut up to the faith. 

We may say, how can this be ? We are to 
learn, not to teach ; we are to believe, and not 
to explain the infinite things of God. 

Let us adore Him, who is the First and the 
Last, the Almighty One. 



XVIII. 

"I AM THIS DAY FOURSCORE YEARS OLD." 

II Sam. xix. 35. 

UCH is the writer. How can I believe it ? 
Until my sad disaster, fifteen days ago, 
I was active and vigorous, in the pos- 
session of all my senses and faculties, espe- 
cially my sight. In the mercy of God, no bone 
was broken, nor are my pains so acute and 
constant as I might have anticipated. After 
some months of infirmity, I hope to walk 
abroad again, and visit the house of prayer. 
Review : Eighty years, with Bible and 
Sabbath, kindred and friends. A visible dis- 
ciple for sixty-two years, and for so many 
years permitted to preach the blessed gospeh 
How many were those sermons, how many 
those public prayers ! All were beset with 
infirmity, all were attended with guiltiness. 
Yet, I have the testimony of my conscience, 
that I was honest, sincere, and devoted. I 

39 



40 MEDITATIONS. 

endeavored to preach the gospel, fearless of 
man, and in simplicity towards God. 

Present state : Prostrate in body, dull 
and shattered in mind ; thankful for many es- 
capes from death ; tranquil, not often over- 
whelmed, not often anxious, not desponding, 
yet strangely dull in prayer. Have mercy, 
O God, have mercy ! Let me not slumber at 
the door of death. 

Future prospect : Physical and moral in- 
firmity hi advancing age. I am the last in my 
father's family ; yet my friends are many. 
My pecuniary contributions, if moderate, are 
widely spread, punctual, and cheerful. For 
my blessed children and grandchildren I can- 
not render to God sufficient thanks. 

What remains on earth? A few years, at 
most, few words or works, few changes, few 
joys or sorrows. Inspire me, O God, with 
thy fear and love ! Give me to see the peace 
and prosperity of thy Zion. Farewell. 



XIX. 



'LORD. MAKE ME TO KNOW MY END. AND THE MEASURE OF 
MY DAYS, WHAT IT IS, THAT I MAY KNOW HOW FRAIL I 
AM."- — rsALM xxxix. 4. 



% 



G^WO characteristics of this present exist- 
ence are assumed, brevity and frailty. 

!j It will have an end, or a measured time ; 
nor is this reckoned by centuries but by days 
only. Its brevity is a sure evidence of its 
frailty, and the prayer is that God will im- 
press on the psalmist's mind a just sense of the 
brevity and frailty of his life. w All men think 
all men mortal but themselves." "So teach 
us to number our days that we may apply our 
hearts unto wisdom." 

A speculative knowledge of our mortality 
is one thing ; a practical conviction of it is 
another. We see others dying, often w^hen 
young, with little premonition, and without 
much apparent cause. 

41 



42 MEDITATIONS. 

God alone knows how long each one shall 
live, and when and by what means each one 
shall die. The place and the circumstances, 
the disease or the disaster, are alike ordained. 
No man or angel can turn over the pages in 
the volume of futurity. 

It is well, then, that this prayer should be 
made to the omniscient God. It is not that he 
would reveal to each one of us the year, daj^, 
or hour of our death. He could do this if it 
were wise or expedient. But the prayer is, 
that he would so affect our mind with the 
certainty and nearness of our death, that we 
may apply ourselves to penitence for sin, to 
holy living, and to a diligent and habitual 
preparation to give up our final account with 
peace, hope, and joy. 

Do we thus pray? Do we act accordingly? 
Let us not be sure of long life or future years.. 



XX. 

" CREATE IN ME A CLEAN HEART, O GOD, AND RENEW A 
RIGHT SPIRIT WITHIN ME." — Psalm li. 10. 

^(REDUPLICATION is a primary charac- 
teristic of Hebrew poetry. The second 
clause of the verse is essentially of 
the same import with the first. Ascertain the 
meaning of one, and you can explain the 
other. Learn what it is to " create a clean 
heart," and you then know what it is to 
"renew a right spirit." Must a clean heart 
be created? Yes. The old or natural heart 
is filthy or unclean. Must a right spirit be 
renewed? Yes. The unrenewed spirit is 
a wrong or bad one. The heart and spirit 
are the same, — the clean heart and right 
spirit are the same. 

The heart by nature is not clean, nor is the 
spirit right. This applies to every child of 
fallen Adam. The work of moral cleansing 

43 



44 MEDITATIONS. 

of the heart is necessary. The renewal of the 
heart makes it right. 

This renewal or cleansing is a divine work. 
It is not baptism with water ; nor is it an out- 
ward reform only. If it is a divine act, the 
power and grace of the Spirit should be 
reverently confessed. No one can claim the 
honor to himself, nor is it to be ascribed to the 
teacher or preacher. 

If it is a divine act, it is eminently a proper 
subject of prayer. The psalmist thought so : 
M Create in me a clean heart, O God." Prayers 
to God should be intermingled with our holy 
instructions. The praise of the sinner's re- 
newal should be devoutly ascribed to God. 

The conversion of a sinner is a great change, 
— a new creation. 



XXI. 

"SORROW IS BETTER THAN LAUGHTER." — Ecclesiastes vii. 3. 

CVft AUGHTEE " is light or trifling in its 
l origin, in its tendency, in its results. 
O It does not exercise the intellectual or 
moral powers, nor mould the character to 
knowledge and virtue ; not wrong in itself, 
it often begins and ends like " the crackling 
of thorns under a pot." 

" Sorrow " has just occasions in this world 
of sin. It is a result of sin, a correction for 
sin, and it is one means of restraining from 
sin. Sorrow is always painful in itself. See 
how we wipe away tears, how we shun the 
house of mourning, and how we dislike the 
face of sadness. Sorrow is favorable to re- 
flection, and moves to penitence for sin. "It 
is better to go to the house of mourning, than 
to go to the house of feasting; for that is the 

45 



46 MEDITATIONS. 

end of all men, and the living will lay it to 
his heart." 

Sorrow reminds us that we are sinners ; 
it is associated with suffering ; it is allied to 
sickness and death ; it convinces each one of 
his dependence on God ; it leads one to pray, 
to make confession, and to implore mercy. 
Sober thought, religious duty, and a prepara- 
tion for an exchange of worlds lie in the 
pathway of sorrow. 

Sorrow may be morbid or excessive, im- 
pairing physical health and unfitting us for 
active duty. But if the remarks above are 
correct, sorrow is like divine discipline or 
parental chastisement, wise and salutary, a 
means of good to the soul, not to be depre- 
cated but to be improved. 

Jesus was a man of sorrow. 

Has sorrow fallen to our lot ? Let us not 
sink under it. 

Let the children of mirth and pleasure 
pause for reflection. 



XXII. 

"because sentence against an evil work is not ex- 
ecuted SPEEDILY, THEREFORE THE HEART OF THE 
SONS OF MEN IS FULLY SET IN THEM TO DO EVIL." — 
ECCLESIASTES viii. 11. 

t 

£*| N evil work is subject to a fr sentence " 
P* or punishment from God and from 
^ j vrnen. But God, in his forbearance and 
tender compassion, often suspends the exe- 
cution of the sentence* He waits to try 
means ; his goodness is designed to lead to 
repentance. 

This forbearance is often abused. One 
says, My sin is not great, as the event 
proves ; my life is spared, and many blessings 
attend me. Another says, God does not in- 
tend to punish ; his law is held up in terror, 
but its dreadful sentence is not executed. 
K Because sentence against an evil work is not 
executed speedily, therefore the heart of the 

47 



48 MEDITATIONS, 

children of men is fully set in them to do 
evil." 

Human depravity is inveterate and univer- 
sal. The doctrine of the great adversary of 
man has always been, "Thou shalt not surely 
die." 

The temporary suspension of punishment 
deludes the sinner with the vain hope that the 
sentence will never be executed. 

This suggests that crimes under civil gov- 
ernment should be punished surely and speed- 

iiy- 

Under the divine government there is no 
call for haste. This life is for discipline and 
probationary trial. Eternity will give ample 
opportunity to execute the sentence against 
the evil work. 

O sinner, ?f prepare to meet thy God ! " 



XXIII. 

"MY COUNSEL SHALL STAND, AND I WILL DO ALL MY 
PLEASURE." — Isaiah xlvi. 9. 

/^ OD has a counsel or system of counsels. 
ITY These constitute his plan, or design, or 

| good pleasure, in the creation, govern- 
ment and disposal of all persons and things. 
These counsels, designs, purposes, or decrees 
are eternal and immutable, universal; wise, 
stable, and benevolent; universal, particular, 
and eminently his own. Joy to the world, 
Jehovah reigns. Neither wicked men nor 
apostate angels will be suffered to triumph. 
With infinite authority and truthfulness he 
says, " My counsel shall stand, and I will do 
all my pleasure." 

In proof that he has a counsel, think of his 
rational agency, think of his perfect knowl- 
edge of his own works, think of his revealed 
purposes and their exact accomplishment. 
These purposes were his own, as there were 
none to consult with ; eternal, as they were 

4 49 



50 MEDITATIONS. 

formed before they could be executed ; benev- 
olent, as such were his nature and law ; par- 
ticular and universal, or he might be defeated 
in the execution of them. In further proof, 
the Bible is very explicit ; the wisest and best 
men, whether heathen or Christian, ascribe 
them to God ; common sense assents to what 
the Bible declares ; and the whole system of 
prophecy is founded on this great principle. 
Hence, — 

1. There is no chance. It is absurd to 
suppose it. 

2. There is no collision between divine 
agency and human agency. We are con- 
scious of the most perfect liberty of choice, 
and yet God rules in heaven and on earth. 

3. All rational agents are voluntary and 
responsible. We are conscious of good or ill 
desert, and our sovereign Lord will one day 
reward or punish ns according to our works. 

4. The ordinary objections to the purposes 
or decrees of God flow from our proud, self- 
ish, and rebellious spirit. 



XXIV. 

" AND IN THE MORNING, RISING UP A GREAT WHILE BE- 
FORE DAY, HE WENT OUT AND DEPARTED INTO A 
SOLITARY PLACE, AND THERE PRAYED." — Mark i. 35. 

f 

CT^HE place was solitary, away from any 
Yj j city, or dense village, or public way, 
secluded from bustle or company, from 
business or sport. Whether a lofty mountain 
or a retired valley, it may differ little. 

The hour was the morning, even a great 
while before the dawn. What was the duty? 
It was prayer; "There he prayed." Here 
was an example. There was no display, no 
ostentation, no company. Ah, what was his 
prayer? He had no sins to confess, no par- 
don to implore, few wants to supply. What 
evils did he deprecate, what enemies did he 
fear ? We may be sure that his prayers did 
not concentrate chiefly on himself. We may 
think of the brief outline of prayer, "Our 

51 



52 MEDITATIONS. 

Father," etc. ; we may think of the strain of 
prayer, when the disciples were so affected 
that they said, "Lord, teach us to pray." 
And we think of the ejaculations in the gar- 
den and on the cross. He prayed for him- 
self as a man, and in respect to his whole 
work as our Eedeemer, tempted of Satan, de- 
spised and rejected of men, with no shelter or 
daily bread ; insulted, reproached, profanely 
treated, falsely accused. 

Do we pray, daily, at regular hours? Do 
we sometimes rise by night for prayer ? How 
mistaken are they who cast off fear and re- 
strain prayer, — proud, conceited, blasphem- 
ing! 

What an example have we in our blessed 
Lord ! 



XXV. 

"fear not, little flock; for it is your father's 

GOOD PLEASURE TO GIVE YOU THE KINGDOM." — 
Luke xii. 32. 

WEET words, flowing from the Sav- 
iour's lips ! They were few, poor, af- 
flicted, and persecuted. The Master 
had premonished them to expect trouble and 
hatred, imprisonment, and a death by vio- 
lence. They might naturally be affected with 
fear. No, said the teacher: "Fear not, little 
flock; for it is your Father's good pleasure 
to give you the kingdom." 

As they were to suffer tribulation in this 
world, "the kingdom" promised in the text 
must include the blessedness of a future life, 
when the victory is attained, every enemy 
subdued, and every conflict ended. It is not 
a mansion, a house, an inheritance, but a 

53 



54 MEDITATIONS. 

kingdom, that is promised. Banish every 
doubt. The truth is spoken. 

The Father has revealed his benevolent 
purpose, his sovereign good pleasure. This 
victory depends not on numbers, or human 
power, or wealth, or apparent probability. 
He who rules the heaven and the earth will 
accomplish his own designs. 

Be not afraid. What if ye are few, or 
weak, or despised? What if ye, as individ- 
uals, will fall under the dominion of the 
wicked ? Fear not them that kill the body ; 
it is all that they can do. 

The flock of the good Shepherd when he 
was on earth was a little one. Such has 
been its relative position. One day he will 
have the heathen for his inheritance. It is 
the Father's good pleasure to give the king- 
dom to his people for his own glory and for 
their salvation. Let them not fear. Be 
strong in faith. Be of good courage. 



XXVI. 

<; AXD THEY SAID ONE TO ANOTHER, DID NOT OUR HEART 
BURN WITHIX US, WHILE HE TALKED WITH US BY THE 
WAY, AXD WHILE HE OPEXED TO US THE SCRIP- 
TURES ? " — Luke xxiv. 32. 

A 

£^*HI8 is the reflection of the two disci- 
Yj ] pies, into whose company Jesus fell as 

j! they walked to Emma us. They were 
absorbed in meditation, and he was not recog- 
nized. He reproved their unbelief, and ex- 
pounded to them the Scriptures in respect to 
himself from Moses to the end of the prophets. 
As he asked a blessing at the table, they per- 
ceived who he was. They were surprised at 
their own stupidity, and, in looking back on 
their walk, they said to each other, '' Did not 
our heart burn within us, while he talked 
with us by the way, and while he opened to 
us the Scriptures?*' 

They had often read their Scriptures with 

55 



56 MEDITATIONS. 

little emotion, and with little application of 
them to the Messiah. Now their heart burns 
with warm affections of love, gratitude, and 
praise. They had been dull of apprehension. 
Now they enter into the import of the words, 
and comprehend why Christ must suffer death 
and ascend to his seat in glory. They could 
not sleep in Emmaus, but after a short refresh- 
ment they returned to Jerusalem to tell their 
fellow-disciples that the Lord was surely risen 
from the dead. 

If we are truly Christian believers, there is 
much in the Scriptures of the Old Testament 
which will move our inmost soul. Are we 
insensible to any such emotions ? What fools 
are we, and how slow to believe the words of 
the prophets ! 

How much do we all need a spiritual illu- 
mination while we read the Scriptures ! The 
Bible is dark to the infidel and disobedient. 
May Christ be our teacher, and our heart w T ill 
burn within us. 



XXVII. 

"VERILY, VERILY, I SAY UNTO THEE, EXCEPT A MAX BE 
BORN AGAIN, HE CANNOT SEE THE KINGDOM OF 
GOD." JOHi* Hi. 3. 

qj>INGDOM of God, or the godly king- 
jffijl clom, is that which Christ came to intro- 
^ jv duce and establish, — even the reign 
of holiness and truth. " To see " it is to re- 
ceive and approve it, to enter into it, and 
participate in its blessedness. 

The words "be born again," and the assur- 
ance that no man can see this spiritual king- 
dom who is not born again, require a careful 
exposition. By a comparison of several sen- 
tences of Scripture, we shall find that the 
change implied in regeneration, or a new 
birth, is represented as a translation from the 
kingdom of Satan to the kingdom of God, a 
transition from darkness to light, a conversion, 
a repentance, a new creation. It is a moral 

57 



58 MEDITATIONS. 

and not a physical change ; a renewal of the 
heart, and not a reform in external manners. 

The assurance that an essential change in 
the heart is necessary to any man, that he 
may appreciate and enjoy the blessedness of 
this kingdom, is founded in reasons fully 
known to God, but not beyond our apprehen- 
sion. "Without holiness no man shall see 
the Lord." But no man is holy in his unre- 
generate state, nor does he see the intrinsic 
excellence of holiness, nor feel the imperative 
obligation to be holy. He cannot obtain 
pardon until he is reclaimed ; nor gain admis- 
sion into Christ's kingdom, nor taste the 
blessedness of heaven, nor join the society of 
the sanctified, nor engage in their employ- 
ments. Let the sinner be created anew, be 
inspired with holy affections, be sprinkled 
with the blood of atonement, and be enlight- 
ened in divine truth, and he may then be ad- 
mitted to the heavenly kingdom. 

" Marvel not that I said unto thee, Ye must 
be born again." Pray for the Spirit's power 
to subdue and renew the soul. 



XXVIII 



' HE THAT HEARETH MY WORD, AND BELIEVETH ON HIM 
THAT SENT ME, HATH EVERLASTING LIFE, AND SHALL 
NOT COME INTO CONDEMNATION; BUT IS PASSED 
FROM DEATH UNTO LIFE." — John v. 24. 



A 

§NE who is 
capital of 



is under sentence of death for a 
offence is called tr a dead man." 
He is so in relation to the law, as to the 
farther enjoyments of life, liberty, or the 
rights of citizenship. But if he is forgiven 
for this crime, he is passed from death unto 
life, that is, from the state of a dead man, or 
under sentence of death, to the state of a 
living man. How forcible and just is this in 
its application to the forgiven sinner ! He is 
passed from everlasting death to everlasting 
life, and " shall not agiin come into condem- 
nation." 

" He that heareth my word." This is not 
simply to hear with the natural ear. It is to 
attend with diligence, to accept divine in- 

59 



60 MEDITATIONS. 

struct] on, and to obey with filial reverence. 
To such an one the Bible becomes his law- 
book, and the ordinances of worship a source 
of consolation. 

"And believeth on Him that sent me." 
The divine mission of Christ is essential to 
our system of faith. He is the Son of God, 
the Messenger of God, our Messiah, Redeemer, 
and Judge. f? He that cometh to God must 
believe that he is, and that he is a re warder 
of them that diligently seek him." The ex- 
istence and moral government of God stand in 
connection with the mission of our Saviour, 
and the assignment to him of a definite work. 
A true faith in Gocl, and a humble trust in 
Christ, as our only Redeemer, with penitence 
for sin, are the essential terms of our forgive- 
ness. In the exercise of these affections we 
pass from death to life, from despair to hope, 
from condemnation to salvation. 

Are we the subjects of this great and happy 
transition? Were we dead, and are we alive? 
Shall we not again come into condemnation? 



XXIX. 



' YE WILL NOT COME TO ME THAT YE MIGHT HATE 
LIFE." JOHN v. 40. 



i: 



"IFE " is a holy and happy existence in 
y the favor of God ; the pardon of sin 
^| through the interposition of the Re- 
deemer ; the salvation of the soul by a spirit- 
ual union to Christ. 

They have life who truly come to Christ. 
What or how much is included in this coming 
to Christ? He was a teacher, and one must 
confide in his doctrines. He was perfect in 
moral excellence, and we must imitate his 
example. He made atonement for sin, and 
we must approve this mode of reconciliation. 
He explained and enforced the law, and we 
must render a sincere obedience to his author- 
ity. He was a man of prayer, and we must 
worship God in sincerity of heart. Such are 
the elements of a true coming to Christ. 



62 MEDITATIONS. 

But some will not come to him. Their un- 
belief and practical impiety show it. He 
declares it. Many to whom he preached did 
not believe or obey. Some despised his per- 
son, some blasphemed his name. They did 
not accept his mediation, or look for mercy 
through the shedding of his blood. The Jews 
scoffed, the Greeks blasphemed. Some took 
up stones, and some exclaimed, Crucify! 
The gospel is now published ; but many do 
not believe and approve. They care not for 
life, or they wish for it on their own condi- 
tions, — by merit, or by reward for service. 
They give money or make pilgrimages, or do 
penance, or multiply prayers. 

How sad is it that while the richest blessings 
are offered, they are not appreciated ! Sal- 
vation is made easy, but it avails not. See the 
necessity of the Spirit's work. Ye who have 
come to Christ, invite others. 



XXX. 

"WHO WENT ABOUT DOING GOOD." — Acts x. 38. 

t 

CY^OITR adversary, the devil, as a roaring 
lion, walketh about seeking whom he 
may devour. So different are the 
spirit and agency of these two persons, Jesus 
of Nazareth and the devil. The one is benev- 
olent, the other is malicious ; one is doing 
good, the other is seeking to destroy. Both 
are active, and both are invested with great 
powers. 

How did Jesus do good in his missionary 
excursions on earth? He did good by his 
true and faithful preaching. In conversation, 
in question and answer, in the lucid exposition 
of Scripture, he gave instruction to the people. 
In the house and by the w-ay, in the boat and 
in the temple, his doctrine did drop as the 
rain, and his speech distil as the dew. 

63 



64 MEDITATIONS. 

He clicl good by his holy example. By his 
benignant spirit and peaceful deportment and 
humble prayers, he led men into an alliance 
with God. 

He did good by his miracles of power and 
compassion. How r many thousands did he 
heal of painful infirmity and disease, — the 
leprous, the lunatic, the paralytic, the blind 
and the lame ! How many thousands did he 
feed when hungry ! What compassion to the 
bereaved widow, to the weeping father, to the 
mourning sisters ! He calmed the troubled 
sea ; he entrusted the solitary mother to the 
care of the beloved disciple. 

He went about doing these good things with 
wisdom, self-denial, and perseverance. When 
he had finished his work of humiliation and 
suffering, he left our earth behind. 

How instructive is it to follow our blessed 
Lord in his pilgrimage from the manger to the 
tomb ! 

Not riches, or power, or honor w T as his idol. 
"He went about doing good." 



XXXI. 

1 BY THE DEEDS OF THE LAW, THERE SHALL XO ELESH 
BE JUSTIFIED IN HIS SIGHT, FOR BY THE LAW IS THE 
KNOWLEDGE OF SIN." — Romans iii. 30. 

f 

^\TO flesh" means no man, no one of 
Adam's race. "The law" is the stan- 
dard of moral duty, the declaration of 
the divine will. "The deeds of the law" 
mean works of obedience and charity, as 
alms, visible worship, anil the like. "To be 
justified" in the sight of God is to be ap- 
proved, acquitted, declared innocent of fault 
or crime. The law convinces of sin, con- 
demns for sin, gives a knowledge of the 
number and aggravated omilt of our sins. 

With this notice of the import of the words 
in the text, how does it appear that no man 
will ever stand approved before God by the 
deeds of the law? Chiefly, because every 
man is a transgressor of the law. K There is 

5 65 



66 MEDITATIONS. 

not a just man upon earth, that doeth good 
and sinneth not ;" as a sinner, he is under the 
sentence of condemnation. "Cursed is every 
one that continueth not in all things which are 
written in the book of the law to do them." 
Thus the argument is a short one. Atone- 
ment or reparation is impossible. The sen- 
tence stands against the sinner. No tears of 
penitence can wash out the record. No 
prayers or future works can supply the defects 
of past sin and folly. 

Yet many, like the formal Pharisees, think 
to make many prayers, to fast often, and to do 
good works, and thus to make amends for 
waste of time and neglect of duty. Some by 
penance, and some by liberal bequests, think 
to purchase the favor of God. No. "By 
the deeds of the law, there shall no flesh be 
justified in his sight." 

Merit is impossible. Works of supereroga- 
tion are wholly delusive. 

Salvation is by grace alone ; through faith 
in Christ. 



XXXII 



' THE SPIRIT ITSELF BEAKETH WITNESS WITH OUR SPIRIT 
THAT WE ARE THE CHILDREN OF GOD." — Romans viii. 16. 



I 



CfifRE Spirit, the Spirit of God, the Holy 
Spirit, the Holy Ghost, the Comforter, 
the Sanctifier of the Saints, who, in the 
personal absence of Christ, dwells in the 
church to convince and regenerate sinners, to 
instruct and sanctify the saints. 

What is his witness ? He distributes super- 
natural gifts, — tongues, healings, casting out 
devils. These, however, are not intended in 
the text. This witness is internal, grace in 
the soul, faith, love, peace, hope, joy. Such 
are the works of the Spirit. The saints are 
conscious of these affections, which are not 
natural to them. These are in harmony with 
the best exercises of the soul, and confirm in 
believers the hope that they are the children 
of God. This witness is not miraculous, but 

67 



68 MEDITATIONS. 

in accordance with the ordinary operations of 
the mind. 

This witness of the Spirit is with our spirit, 
— not in opposition to it, not in collision 
with it ; not suspending the active powers 
of reason or will, not independent of the or- 
dinary means of grace ; but instructing in 
truth, comforting in sorrow, encouraging to 
duty, and confirming faith. 

As there is no compulsion, and no sensible 
impulse in this witness, it can be know T n only 
in its internal or moral results. Observe the 
aspirations, the hopes, the joys, of the sons 
and daughters of the Lord Almighty. How 
is the carnal mind subdued ! active duty is 
made easy, devout prayer is a source of com- 
fort. 

The state of mind, the ruling principle, the 
motives are widely different in saints from 
those in sinners. 

If any man have not the spirit of Christ, he 
is not his. Who and what are we? children 
or aliens? 



XXXIII. 

" HOLD FAST THE FORM OF SOUND WORDS." — 2 Timothy i. 13. 

t 

OME do not wish to hear about sound 
doctrine, forms, confessions of faith, 
and catechisms. They profess to think 
that there is no need of them. The}' forget 
the Ten Commands, the Lord's Prayer, the 
expository sermon on the mount, the sum- 
mary of the law given by our Lord in two 
commands. They forget that the apostle to 
the Gentiles made "Christ and him crucified" 
the burden of his preaching, and urged "re- 
pentance toward God and faith in our Lord 
Jesus Christ," exhorting the Hebrews to leave 
behind the elementary principles of the ora- 
cles of God, such as "repentance from dead 
works, faith towards God, the doctrine of 
baptisms, the laying on of hands, the resur- 
rection of the dead, and eternal judgment," 
and admonishing Timothy "to hold fast the 
form of sound words." 

It must be assumed, then, that we should 



70 MEDITATIONS. 

have such forms, — confessions in the churches, 
catechisms in our families. They are emi- 
nently useful to aid our memory and confirm 
our faith, especially with appropriate texts of 
Scripture. 

These schedules of Christian doctrine and 
duty should be simple, concise, highly valued, 
and made familiar. 

When there are sects and parties, vision- 
ary theories and changing winds of doctrine, 
these forms of sound words should be held 
fast. How? By committing them to memory, 
by reducing them to practice, by teaching 
them to our children, by publishing them to 
the world. 

How mistaken are they who have no Chris- 
tian creed and wish for none ! They are 
surely ignorant or infidel, having no estab- 
lished principles, and tossed about with every 
wind or tide. Search and see. Know what 
you believe, and why you believe. ff Hold 
fast the form of sound words." fr Contend 
earnestly for the faith which was once de- 
livered to the saints." 



XXXIV. 

"rejoice inasmuch as ye are partakers of the suf- 
ferings OF CHRIST : THAT, WHEN HIS GLORY SHALL 
BE REVEALED, YE MAY BE GLAD ALSO WITH EXCEED- 
ING JOY." — I Peter iv. 13. 

t 

Cm ESUS was a man of sorrows, and ac- 
quainted with grief. He was slan- 
) dered, falsely accused, rejected, and 
crucified. He went about doin^ o;ood, and 
all his miracles were benignant ; yet his 
sufferings were frequent and intense, from the 
manger to the tomb. They were for right- 
eousness' sake, inflicted by apostate angels 
and wicked men. 

Men often suffer in the ordinary course of 
divine discipline, and as punishments for 
their sins. Such sufferings do not, in their 
nature or design, partake of the sufferings of 
Christ. No. It is delusive to think that 
God will surely make us blessed in another 
world simply because we have suffered much 
in this world. Beware of this error. But 

71 



72 MEDITATIONS. 

the saints to whom Peter wrote had suffered 
persecution and many evils for Christ's sake. 
They were partakers, so to speak, in his 
sufferings, and they would partake in his 
glory. 

Yes, he had a glory in sure prospect when 
he should come in the clouds of heaven, with 
myriads of angels, to judge the world, and 
this glory would endure forever. In this 
glory all his saints would be partakers with 
him. 

What a reward would this be ! Who can 
comprehend its extent, duration, and value? 
Who should not be animated to duty, patient 
in suffering, sincere in piety, strong in faith? 

Such was Peter s view of it. " Rejoice ! " 

They mistake who apostatize, or who de- 
spair, or who complain under present temp- 
tations and trials. We see the value of faith 
to sustain the soul. 

Blessed are they who begin to rejoice now. 
What is our experience? Can we comply 
with the text? 



Jf 



XXXV. 

'for so an entrance shall be ministered unto you 

ABUNDANTLY INTO THE EVERLASTING KINGDOM OF OUR 
LORD AND SAVIOUR JESUS CHRIST." — II Tktek i. 11. 

C|¥ ESUS Christ, our Lord and Saviour, is 
at the head of a spiritual kingdom. 
Angels minister to him and honor him 
with their worship. But his subjects are 
chiefly the penitent and sanctified of our race. 
They to whom Peter addressed his letters 
belonged to this body. They had escaped 
the corruption of the world and embraced 
the promises. They were now exhorted to 
add to their faith, virtue, knowledge, temper- 
ance, patience, godliness, brotherly kindness, 
and charity ; in the assurance that they would 
then be fruitful in good works, and that an 
entrance would be ministered to them abun- 
dantly into the everlasting kingdom of our 
Lord and Saviour Jesus Christ. 

Some have no entrance to this kingdom, 
as they have no moral preparation and no 

73 



74 MEDITATIONS, 

alliance to its head. Others obtain it as if 
with difficulty ; they are saved as brands 
plucked from the fire. Others, as in the 
text, are represented to have an entrance 
ministered to them abundantly. The door is 
wide open. They are invited to come in as 
the blessed of the Lord. 

Heaven is shadowed forth as a kingdom. 
Some are prepared for entrance. Others are 
unfit, not qualified. It is the work of life to 
prepare for an entrance into the glorious and 
blessed kingdom of our Lord, to dwell with 
him and all his saints. What are labor, self- 
denial, and persecution for the short hour of 
life, in comparison with the dignity and 
blessedness of that eternal state, which is 
faintly represented as a kingdom? 

O ye ambitious aspirants after honor, title, 
and office, and ye who lay up golden treas- 
ure, so soon to be left on earth, seek with 
diligence a full entrance into the everlasting 
kingdom of our Lord smd Saviour Jesus 
Christ ! 



L^i number 



XXXVI. 

"come thou and all thy house into the ark." "and 

THE LORD SHUT THEM IN." — Gen. vii. 1, 16. 
t 

C*jL LL the bouse or family were eight in 
number, — Noah and his wife, three 
and their wives. These were 
connected with Noah, and these alone were 
saved from the deluge. The Lord shut the 
door of the ark behind them to ensure their 
safety during their perilous voyage. If they 
were not all believers, they enjoyed the in- 
structions and prayers of Noah, and they 
derived temporal blessings from an alliance 
with him. 

Thomas and Dorothy Burgess were pilgrims 
to this "mighty wilderness," surely as early 
as 1(337. They were united with the church 
in Sandwich, at that date. Jacob, their son, 
and Mary Nye, his wife, were members of the 
same church. Ebenezer, his son, and Ebene- 
zer, his son, or surely their wives, were early 
members of the church in Wareham. And 

75 



76 MEDITATIONS. 

so was Prince, son of Ebenezer, Jr., — my 
honored father, and Martha Crowell, my 
beloved mother. Thus, so far ns I know, my 
ancestors by the name of Burgess, for these 
five generations, both men and women, have 
been exemplary members of the church of 
Christ on earth, and were taken at their death 
into the ark above. Dear emblem of heaven, 
— a whole family in the ark ! 

Nor is this all. My five brothers and four 
sisters, with their husbands and wives, have, 
I believe, entered the celestial ark. My three 
little sons were early entrusted to the Saviour's 
arms, and my four surviving children promise 
to walk in the way of their believing ancestors. 
A whole family in the ark. O miracle of 
mercy ! O sovereign, abounding grace ! 

What an honor and happiness is it to sus- 
tain such a relationship, to claim such an 
ancestry, to participate in such covenant 
mercy, to be remembered in so many prayers ! 

May God keep covenant with my children 
to the third and fourth generation. 






XXXVII. 

"I DO REMEMBER MY FAULTS THIS DAY." — Genesis xli. 9. 

CT^^HFj narrative is simple and deeply im- 
\j I pressive. How strangely are we made 
to remember our faults even in this 
world ; how much more in the next ! In the 
parable of Lazarus, our Lord represents 
Abraham as saying to the lost son of pleasure, 
f? Son, remember." 

Memory is a faculty of the mind, original, 
inherent, and indestructible as the soul itself. 
Memory will not be impaired but invigorated 
in the change of death. All that any one 
ever knew or did or suffered in life will go 
with him as the food of a perpetual memory 
into eternity. Amazing thought ; and yet it 
must be so. How will the gratitude of the 
penitent be often kindled anew ! And how 
will the anguish of the unfonriven sinner be 
intensified ! 

77 



78 MEDITATIONS. 

Son, remember thy sins, — thy pride, thy 
indulgence, thy abuse of goodness, thy neg- 
lect of the poor, thy contempt of God. Sal- 
vation was near, and thon wouldst not accept 
it. The door of mercy was opened, and thy 
sins held thee back. 

Son, remember thy gocTy parents, thy 
faithful ministers, thy kind friends, — Bibles, 
Sabbaths, sermons, prayers. 

Of the future and perpetual existence of 
memory, who can justly entertain a doubt? 
The intensely active and wide survey of mem- 
ory who can dispute, when we think of its 
operations often in the departing hour ? 

What a channel of woe will memory be to 
the sinner forever ! Reason will condemn : 
conscience will condemn; memory will con- 
demn. In the day of judgment, and forever, 
every faculty of the soul will be on the Lord's 
side. Poor self-condemned sinner, he re- 
members his faults. 



XXXVIII. 

"ASK WHAT I SHALL GIVE THEE." — 2 C hroxicles i. 7. 

t 

(^flYOMENTOUS question, — responsible 
answer. God asks his creature man, 
the little child, the young man, one in 
middle life, one in old age: ''What shall I 
give thee ? " 

The sick man says, Health. The old man 
says, Youth and long life. The poor man 
says, Kiches. The ambitious man says, 
Power, office, and honor. The vain girl 
says, Beauty. How various is the answer! 
and yet each may be sincere. Suppose that 
each one has his wish fulfilled. Health, 
youth, and long life are promised by Him 
who has infinite treasures to distribute. 
Beauty, wealth, and honor, are ensured by 
Him who paints the rose and the lily. And 
are they happy, — the aged, and the young, 
the covetous, the ambitious, and the vain? 
Perhaps not one of them all. They have 
mistaken the way to be happy. These cannot 
fill up the wants and aspirations of the soul. 



80 



ME VITA TIONS . 



Man is not an animal alone, or a creature 
of earth and time. He has a rational soul, 
and is born for eternity. " Wisdom is the 
principal thing; therefore get wisdom." "If 
any of you lack wisdom, let him ask of God." 
"The favor of God is life, and his loving 
kindness is better than life." "What will it 
profit a man to gain the world and lose his 
soul? What shall a man give in exchange 
for his soul ? " 

Solomon was young when he ascended the 
throne of Israel, — a populous, rich, and 
powerful kingdom. He held a religious fes- 
tival, and offered many sacrifices. He slept 
and dreamed. The Lord, in vision, asked 
what he wished. He said, Wisdom to rule 
well. God was pleased that he did not ask 
riches, honor, long life, or the life of his 
enemies ; but wisdom to rule well the Lord's 
people. He promised to Solomon wisdom, 
and everything great and good. Thus the 
name of Solomon comes down to our age 
rich in wisdom, wealth, and honor. 



XXXIX. 

" ACQUAINT NOW THYSELF WITH HIM, AND BE AT PEACE; 
THEREBY GOOD SHALL COME UNTO THEE." — Job xxii. 21. 

Oji CQUAINT thyself with God," — in 
ffi respect to his being, attributes, and 
^j^- works, his principles of government, 
his doctrines of faith, revelations of truth, 
precepts of duty, promises and warnings, — 
by the studj^ of his word, by reflection, by 
prayer. This knowledge is pure, sublime, 
elevating, useful. 

"And be at peace." Be reconciled to his 
will, submissive to his government, obedient 
to his laws. Love him supremely. Be at 
peace in thy soul, having a good conscience. 
Hope in his mercy, rejoice in his salvation. 
Avert his displeasure ; escape the condemna- 
tion of his law. 

"Thereby good shall come unto thee." 

6 81 



82 MEDITATIONS. 

Health and prosperity ; the blessings of Prov- 
idence ; assurance of mercy. 

All other kinds of knowledge are low and 
of little value in comparison with this. 

What an evidence is this of a deep and 
universal depravity, — that the knowledge of 
God is offensive to the natural heart ! No 
unregenerate person desires the knowledge of 
God. 

Here there is one evidence of a new heart, 
or regeneration, — Does one seek after God? 
Is one a student of the Bible? Does he 
treasure up divine truth in his memory ? 

How sad is the fact that in the family and 
school the knowledge of God is cast into the 
shade ! Must our children live and die in 
ignorance of God? 



XL. 

'I WILL REPROVE THEE, A\D SET THE1I IN ORDER BEFORE 
THINE EYES." — Psalm 1. 21. 

'HE wicked man is reproved that he 
hates instruction, conspires with the 
thief, speaks falsely, slanders his broth- 
er. A few offences are named, as a speci- 
men of many. While the Lord delays to 
punish, the sinner banishes the conviction of 
guilt. But the Lord says, "I will reprove 
thee, and set them in order before thine 
eyes." 

He can do this in the application of his 
truth, by the chastisements of his Providence, 
and by the convincing power of his Spirit. 

He will set their sins in order before their 
eyes in their uncounted number, in their 
chronological arrangement, and in their ag- 
gravated guiltiness. 

Why will he do so ? To awaken the slum- 

83 



84 MEDITATIONS. 

bering, to convince the dormant conscience, 
to show them that they will surely be con- 
demned in the approaching judgment; and, 
if possible, to lead them to repentance while 
the day of probation holds out. 

Do your sins appear to be few or slight? 
God has not yet set your sins in order before 
your eyes. You are blind to guilt and dan- 
ger, — vain and gay, — in health and pros- 
perity. But this does not demonstrate that 
ye are not great sinners, and on the way to 
perdition. 

Hear the narratives of good people. They 
were once like you. But the Lord reproved 
them and set their sins in order before their 
eyes ; how multiplied in number, how black 
in guilt, how complicated one with another ! 
They see themselves to be the chief of sin- 
ners. 

How frightful will be the vision, when ye 
shall see yourselves in the light of truth and 
of eternity ! 



XLI. 

"who in the heaven can be compared unto the 
lord? who among the sons of the mighty can 

BE LIKENED UNTO THE LORD ? " — Psalm lxxxix. 6. [Ex. xv. 
11; DEUT. x. 17; PS. xc. 2; Is. xi. 18.] 

Am OD is supreme, eternal, infinite, im- 
mutable, incomprehensible, — not to be 
compared to any man or angel, how- 
ever excellent in character or dignified in 
rank. He had no beginning and will have no 
end, from eternity to eternity the same. He 
is unlimited in knowledge, independent in 
power, and everywhere present. He is 
Creator and Lord of his own universe, — the 
sum of all perfection, and exalted above the 
comprehension of any finite mind. "His un- 
derstanding is infinite." "Who by searching 
can find out God?" 

The attributes or perfections of God are 
divided into the natural and the moral. The 
former are eternity, power, knowledge, uni- 

85 



86 MEDITATIONS. 

versal presence, immutability, wisdom. The 
latter are benevolence, justice, goodness, 
mercy, and truth. The former pertain to his 
infinite nature ; the latter to his moral charac- 
ter. The former can only be adored ; the 
latter can be imitated by his rational crea- 
tures. Whatever excellence is found in any 
man or angel must be ascribed to God in an 
infinite degree. Thus power, knowledge, 
wisdom, goodness, compassion, are to be 
ascribed to God in infinite measure. 

He, then, is to be acknowledged in all his 
works of power and skill. He is entitled to 
adoration and thanksgiving from his rational 
creatures, always and everywhere. 

Impatience, distrust, rebellion, and blas- 
phemy are inexpressibly criminal. To admire 
the majesty and beauty of his works, and 
yet to withhold the praise due to the Cre- 
ator himself, betrays the atheism of our heart. 

* Let everything that hath breath praise the 
Lord. Praise ye the Lord." 



XLII. 

"search me, o god, and know my heart; try me, 
and know my thoughts ; and see if there be any 
wicked way in me, and lead me in the way 

EVERLASTING." Psalm cxxxix. 2.3, 24. 

^77 ¥ search" and "to try" are the same 
Tj j in import ; and so are heart and 
thoughts. Most persons wish to be 
estimated by external deportment alone, and 
to allow no inquiry to be made into the 
plans and affections of the heart. Conscious 
of guiltiness, they are not willing that God 
or man, friend or enemy, should look within. 
Not so the Psalmist. He prays that the holy 
and omniscient God would search his inmost 
soul. 

Why? to detect error, hypocrisy, or secret 
crime, that he might himself be admonished 
of it, be led to repentance, and reclaimed. 
He would not wish to dishonor God, or to 
live and die under a self-delusion. " Gather 
not my soul with sinners, nor my life with 
bloody men." 87 



©5 MEDITATIONS. 

What was the great moral end of this 
search or trial of the heart? It was not 
simply detection of secret error or guiltiness ; 
but that he might be truly converted and " led 
in the way everlasting." What is this way 
everlasting? How significant and compre- 
hensive ! It is the way of holiness and truth, 
which eternal wisdom has marked out ; which 
reason and conscience will alw r ays approve ; 
which a future eternity will justify ; which 
will end in everlasting life. 

Witness this honest sincerity. Who does 
not despise hypocrisy, whether in himself or 
in others ? 

Who is not alarmed at the thought of going 
to the tribunal of the judgment under a delu- 
sion? Who will not pray to be illuminated 
in the truth, to be convinced of any secret 
sin, to be led to repentance for everything 
wrong, and to be guided in the way ever- 
lasting? 

Be honest in dealing with thyself. Self- 
examination is an imperative duty. 



XLIII. 

: WHITHER SHALL I GO FROM THY SPIRIT ? OR WHITHER 
SHALL I FLEE FROM THY PRESENCE ? IF I ASCEND UP 
INTO HEAVEN, THOU ART THERE ; IF I MAKE MY BED 
IN HELL, BEHOLD, THOU ART THERE. IF I TAKE THE 
WINGS OF THE MORNING, AND DWELL IN THE UTTER- 
MOST PARTS OF THE SEA, EYEN THERE SHALL THY 
HAND LEAD ME, AND THY RIGHT HAND SHALL HOLD 
ME." — Psalm cxxxix. 7-10. 

(EAUTIFUL imagery, striking descrip- 
tion, sublime doctrine, — the omnipres- 
ence of God ! Who can comprehend 
or form any just conception of it? It is not 
an extension, like a material substance ; nor 
is it a diffusion, like the light or a perfume. 

God is a Spirit, and in all his infinite nature 
and attributes, in his power, wisdom, and 
benevolence, he is present everywhere. He 
occupies no place, he is excluded from no 
place. Wherever he works, there he is in 
every part of his created universe. He sus- 
tains and governs all things. He has a per- 

89 



90 MEDITATIONS. 

feet knowledge of all things. He takes 
cognizance of all the words and acts of his 
rational and responsible creatures, and in 
due time he will make retribution to angels 
and men, good and bad, according to per- 
sonal character. 

Is there no escape from his presence, by 
sea or by land, in heaven or in hell? Let us 
not think for a moment that any change of 
place can avail anything to our advantage. 

Is God ever present in every place ? Let it 
overawe our volatile mind. Let our pride be 
abased. Let us fear to sin. Let us not be 
found in rebellion. Is God ever present in 
his power and in his wrath against the 
wicked? Let us deprecate his displeasure. 
Is he ever present in his love and mercy ? Let 
it comfort us in danger, in suffering and in 
trouble, in sickness and in death. 



XLIV 



'AND WE ARE NOT SATED. — Jekemiah ra'i. 8. 



C\|YERIODS of revival are past. Favora- 



¥ 



ble opportunities are lost. Pastors and 
Christian friends are dead. But we are 
not saved. Why not? We are honest in 
our trade. We are moral in our habits. We 
are reverent, or not profane, in our speech. 
We have many serious thoughts on religious 
subjects. We are not infidel in our princi- 
ples. We have a respect for the Sabbath 
and the ordinances of the gospel. We wish 
to be saved. 

Why not be saved? Because we have no 
repentance for sin. We have no supreme 
love to God. Our heart is not right with 
God. We have loved ourselves and the 
world supremely. We have consulted our 
appetites and passions, and not the w^ill of 
God. In our heart, in our speech, in our 

91 



92 MEDITATIONS. 

whole deportment, our will, and not the law 
of our Maker, has been our standard. 

We are not saved. And why not. We 
have thought religious duty to be gloomy, fit 
only for sickness, old age, or the dying hour. 
We have not called the Sabbath a delight, nor 
worship a grateful service. We have wished 
to postpone repentance to some more con- 
venient season. We have complained of 
labors, cares, and disappointments, no time, 
many doubts, diversity of opinions. 

We are not saved. We have made no 
preparation for it. We are not in a fit state 
of mind to participate in the employments or 
joys of heaven. 

We are not saved. It is a matter of 
lamentation. We are not saved. We are 
in danger of perdition. Others are gathered 
into the granary, while we are not. Others 
have entered in to the feast, and the' door is 
shut. Our sun is declining. " The harvest 
is past, the summer is ended, and we are not 
saved." 



XLV. 

; THEY THAT BE WISE SHALL SHINE AS THE BRIGHTNESS 
OF THE FIRMAMENT ; AND THET THAT TURN MANY TO 
RIGHTEOUSNESS, AS THE STARS FOREVER AND EVER." 
— Daniel xii. 3. 

OW bright is the firmament often when 
the stars in uncounted number shine 
forth ! Such is human society when 
the people are wise. Such especially are 
they who turn many to righteousness. This 
appears to apply to parents, instructors, and 
preachers of the gospel. They may turn 
those to righteousness who are under their 
care, not by legal constraint, or by a spiritual 
agency in the soul, which is the peculiar work 
of God ; but by sound teaching, by earnest 
persuasion, by holy example, by devout 
prayer. 

As one sinner destroyeth much good, so 
one good man prevents much sin. The 
power of holy example is confessed. A 
prince or a prophet may be a great reformer. 
Hezekiah and Josiah were reforming kings 



94 MEDITATIONS. 

in Judah. Elijah and John the Baptist were 
awakening preachers. Modern examples are 
not few. Some pastors of the churches and 
some apostles to the heathen might be named 
to illustrate the fact. 

They are wise in different degrees, and 
shine with more or less brilliance. So they 
turn few or many to righteousness. Who 
can explain the secret causes of failure or 
success? There may be a vain ambition. 
Some are employed to sow the seed, and 
some to reap the harvest. God is sover- 
eign. 

What witness have we to our wisdom, 
whether personally, or in our relation as 
parents, instructors, or pastors of churches? 
Can w^e appeal to our success? Can we say, 
Here, Lord, are thy servants, and here are 
the spiritual children whom thou hast given 
us? 

Do w T e begin to shine in this world, and 
shall Ave shine with more brilliance forever? 
The future recognition of the saints is sure. 



X L V I . 

"WHEREWITH SHALL I COME BEFORE THE LORD,. AND 
BOW MYSELF BEFORE TPIE HIGH GOD? SHALL I COME 
BEFORE HIM WITH BURNT OFFERINGS. WITH CALVES 
OF A TEAR OLD? WILL THE LORD BE PLEASED WITH 
THOUSANDS OF RAMS OR WITH TEN THOUSANDS OF 
RIVERS OF OIL? SHALL I GIVE MT FIRST-BORN FOR 
MY TRANSGRESSION, THE FRUIT OF MY BODY FOR THE 
SIN OF MY SOUL?" — MlCAH vi. 6, 7. 

KXFAXTICIDE in religions worship is a 
horrible act of superstition. Yet to this 
abjectness the human mind has been 
reduced in its ignorance and anguish. The 
idea seems to have been that God will appre- 
ciate most highly that which is most dear to 
us. A child, a first-born child, the fruit of 
my body, a part of myself, this mo^t beloved 
thino- will be most beloved of God. Let this 
be offered in sacrifice to make atonement for 
my sin. It is a horrible alternative. Moloch 
was surely the image of Satan. 

It is one step higher in the scale of super- 
stition to believe that an offering will be 



96 MEDITATIONS. 

most pleasing to God which is most costly to 
us. Let the sacrifice be the calf or the lamb, 
not one only but thousands, not lean but 
flowing in rivers of oil, as God will be pro- 
portionately honored and pleased. So the 
dying sinner will build a splendid church or 
burn a rich perfume. Miserable error! Is 
the Most High hungry for flesh, or thirsty for 
wine? Are not the beasts of the field his, 
and the cattle on a thousand hills? Where- 
with then shall we come before the Lord? 
" God is a Spirit ; and they that worship him 
must worship him in spirit and in truth. " 
Worthless are our many offerings and our 
costly sacrifices without piety in the heart. 
"Without holiness no man shall see the 
Lord." "Offer the sacrifices of righteous- 
ness, and put your trust in the Lord." " The 
sacrifices of God are a broken spirit ; a broken 
and a contrite heart, O God, thou wilt not 
despise." The rich man in his approach to 
God has no advantage over the poor man. 
Know, O man, wherewith to approach thy 
Maker ! 



XLVII. 



1 AND LO, I AM WITH YOU ALWAY, EVEN TO THE END OF 
THE WORLD." — Matt, xxviii. 20. 



% 



<^J^HIS was the Master's farewell promise to 
his disciples. Id its spirit and truthful- 
ness it extends to all his people, even 
in any distant land, and to the latest age. 

How is he with them? Not by his word 
or doctrine ; this would not be peculiar to 
them. Not by his essential presence as God ; 
this, too, is common to all men. But by his 
supernatural gifts, by the grace of the Spirit, 
by the care of his watchful providence, to 
sustain in infirmity, to comfort in trouble, to 
protect in danger, to supply in want, to suc- 
ceed in labor, and to reward in death. He 
will be with them in all time, in all places, 
and in all company ; when weary, when per- 
secuted, when forsaken, when dying. 



97 



98 MEDITATIONS. 

He assures them of his love, of his watch- 
ful inspection, of his compassionate interposi- 
tion. He has ample power; he is faithful to 
his promise ; he is tenderly affectionate. In 
his human person he was leaving them, to be 
seen no more in the flesh ; but in his official 
character, as the Mediator and as the Re- 
deemer of his people, he was to be exalted in 
power and glory to accomplish the remaining 
part of the work which was given him to do. 

Let us rejoice in his exaltation. It was 
expedient for the disciples that he should go 
away. He did not leave them comfortless. 
There was both the promised Spirit to dwell 
with them, and there was the assurance of his 
perpetual presence. 

Is Christ with us in this late age and in this 
distant land ? Can we testify to his truth ? 



XLVIII. 

"he that shall blaspheme against the holt ghost 
hath never forgiveness ; but is in danger of 
eternal damnation; because they said, he hath 

AN UNCLEAN SPIRIT." — Mark iii. 29, 30. 



% 



Cj^HE Scribes could not well deny that 
the miracles of Christ were real and 
marvellous ; but they were not willing 
to confess his divine grace and power, 
and therefore said that he conspired 
with Beelzebub, the prince of the devils. 
Jesus replied that such a representation was 
absurd and criminal, — absurd, as a house or 
kingdom divided against itself could not 
stand, and Satan would not cast out Satan; 
criminal, as it ascribed to the devil the 
peculiar works of God's mercy. Such guilt 
was extreme, a blasphemy against the Holy 
Ghost which hath never forgiveness, but is 
in danger of eternal damnation ; " because 
they said, he hath an unclean spirit." 



99 



100 MEDITATIONS. 

We see, then, here what is the blasphemy 
against the Holy Ghost, or the unforgiven 
sin which exposes one to eternal damnation. 
It is the ascribing to the devil the peculiar 
and gracious works of God. 

This sin is malignant ; it is impious ; it is 
doing dishonor to the Spirit ; it cuts off from 
the last hope of mercy. 

It may not be possible for man to define, 
within precise limits, the unpardonable sin, 
nor is it important to do so. It may not be 
possible for any one to know whether he has 
committed this specific sin, or not. Woe to 
the presumptuous one, who rushes to the 
verge of perdition ! 

They who intentionally resist the Spirit, 
or blaspheme the Spirit, or profanely or im- 
piously trifle with the gracious work of the 
Spirit, are surely not beyond the danger of 
this guiltiness. 

There is a Beelzebub, there are unclean 
spirits, there is a sin which hath never for- 
giveness, but is in danger of eternal damna- 
tion. Oh, trifle not with eternal damnation ! 



XLIX. 



' AND THERE WAS A CLOUD THAT OVERSHADOWED THEM, 
AND A VOICE CAME OUT OF THE CLOUD, SAYING-, 
THIS IS MY BELOVED SON: HEAR HIM." Mark ix. 7. 



1 



GJ^HE place was the high and solitary moun- 
tain. The company present were Jesus, 
the three principal disciples, Moses, and 
Elijah. Jesus was changed in aspect. His 
apparel became white and brilliant. Moses 
and Elijah appeared in vision, and talked with 
Jesus about his approaching death. A cloud 
overshadowed them, and a voice came out of 
the cloud, saying, "This is my beloved Son; 
hear him." 

Jesus is the beloved Son of God, — not an 
angel, not a man only. The testator is God 
himself. The voice was supernatural. It 
came down from the overshadowing cloud. It 
was heard by a competent number of wit- 
nesses. w This voice which came from heaven, 

we heard, when we were with him in the holy 

101 



102 MEDITATIONS. 

mount ; " "A voice from the excellent glory : 
This is my beloved Son, in whom I am well 
pleased." 

This voice was heard, understood, and re- 
tained in memory. The first testimony was to 
his nature, rank, dignity, identity. " To which 
of the angels said he at any time, Thou art my 
Son ? Let all the angels of God worship him ? " 

But what was the great declaration ? " Hear 
him." This was not a solitary charge, but of- 
ten repeated. He came as a teacher. He was 
fully inspired. He was endued with the gifts 
and grace of the Spirit without measure. He 
was the Word of God, the Light of the world, 
the Prophet of prophets. 

"Hear him." He spake with authority. 
His teaching is full, true, final, — expounding 
the Scriptures, completing the revelation of 
God to man. Let Jew and Gentile repeat the 
monition, M Hear him." Let heaven and earth 
from age to age echo the voice from the cloud, 
" Hear him; hear him;" he is the "beloved 
Son of God." 



L. 



1 WHEN YE SHALE HAVE DONE ALL THOSE THINGS WHICH 
ARE COMMANDED YOU, SAY, WE ARE UNPROFITABLE 
SERVANTS ; WE HAVE DONE THAT WHICH WAS OUR 
DUTY TO DO." — Luke xvii. 10. 



t 



C*ji S God is our Creator, we are his prop- 
erty to employ and to dispose of. Our 
powers and possessions are his gifts, de- 
rived from him, preserved by him. Our time 
is assigned by his sovereign will, and it will 
expire at his pleasure. 

What can we do to impose an obligation on 
him, to demand his thanks, or merit his fa- 
vor? Nay, w r e must confess that we are un- 
profitable servants. That is the extent of it. 
We may be industrious and dutiful. We may 
improve well all our time and powers ; we may 
regulate our hearts, speech, and conduct by the 
perfect law, and yet at the best we have only 
done our duty. Can we demand a reward? 
Nay, we are unprofitable servants. 



103 



104 MEDITATIONS. 

How surely are they in error who think 
that all the blessings of life, ten thousand 
times ten thousand, flow to them on the ground 
of their goodness, being well deserved and 
truly merited, only a part of their well-earned 
compensation ! How surely are they in error 
who think to enter into heaven because they 
have served so well, and done so much to please 
and honor God ! 

How absurd is the idea of keeping an ac- 
count with God, intending to demand so much 
reward for so much service ! 

" Doth the master thank that servant because 
he did the things that were commanded him? 
No. So likewise ye, when ye shall have done 
all those things which are commanded you, say, 
We are unprofitable servants ; Ave have done 
that which was our duty to do." 

The confession is humiliating, but just. 



LI 



' AND I APPOINT UNTO YOU A KINGDOM, AS MY FATHER 
HATH APPOINTED UNTO ME ; THAT YE MAY EAT AND 
DRINK AT MY TABLE IN MY KINGDOM, AND SIT ON 
THRONES, JUDGING THE TWELVE TRIBES OF ISRAEL." 

— Luke xxii 29, 30. 



I 



(^J^HE reward of the disciples, for their fidel- 
ity and perseverance to their Lord, is 
here set forth under two shades of im- 
agery : The one is blessedness, the other is 
honor or exaltation ; the one is a royal feast, 
the other is a kingdom. 

Their fidelity was imperfect, as they all fled 
in the hour of danger ; but they were not all 
traitors and apostates. Others had followed 
Him for a time, and then withdrawn. They 
enjoyed his miracles, but were displeased with 
his doctrines. But the disciples were true, 
sincere, endured temptations, renounced the 
world. 

Christ was soon to finish his earthly trial, 

105 



106 MEDITATIONS. 

and was then to be exalted in heaven. The 
Father had appointed to him a kingdom as his 
just reward. He, in his turn, appointed to 
them a similar reward, a participation with 
himself in the blessedness of the feast and in 
the honor of his kingdom. "Ye shall eat and 
drink at my table in my kingdom, and sit on 
thrones judging the twelve tribes of Israel." 
The twelve tribes included the whole nation. 
After the reign of Solomon, the nation was 
divided into two kingdoms. This former 
union should be restored to infinitely more 
than its ancient splendor. All earthly imagery 
fails to illustrate the Messiah's reign. 

To sit at the royal table, and to sit in judg- 
ment on the royal throne, are all that human 
imagery can set forth. The robe, the sceptre, 
the crown, are only appendages. All the 
saints, however lowly and poor in this world, 
will participate in this dignity and bliss for- 
ever. 



I 



LII. 

" JESUS, TURNING UNTO THEM, SAID, DAUGHTERS OF JERU- 
SALEM, WEEP NOT FOR ME, BUT WEEP FOR YOUR- 
SELVES AND FOR YOUR CHILDREN." — Lukk xxiif. 28 

A 

C72* HE devout women were last at the cross 
Yj j and first at the tomb. A great com- 

!i pany followed Him from the hall of 
Pilate to the place of crucifixion. Among 
these were women who bewailed and lamented 
Him. He was touched by their sympathy, and 
wished to turn it into a profitable channel. 
Their tears for Him were unavailing ; but it 
would be well that they should prepare for 
their days of grief. 

Mark His tender address. Some of them 
were from Galilee, a remote part of the laud ; 
perhaps strangers and in humble condition. 
But they exhibited a love for Him, and a ten- 
der regard for His sufferings, so severe and 
so unjust. He calls them all "Daughters ot 
Jerusalem," — the royal and holy city. 

107 



108 MEDITATIONS. 

What did he say? "Weep not for me." 
They wept much ; they made loud lamenta- 
tion. It was for Him, — an exalted personage, 
a wise teacher, a faithful friend, a compassion- 
ate worker of miracles, a Saviour from sin and 
perdition. They thought that there was much 
reason to weep for Him. He viewed it other- 
wise. It was a part of the divine plan, pre- 
dicted, essential, and now to be accomplished. 
"Weep not for me." 

For whom then might they weep ? " Weep 
for yourselves and for your children" — the 
infants, the little children, the next genera- 
tion. Some of them would witness the deso- 
lation of the city and the dispersion of the 
people. How tenderly does he refer to the 
peculiar sufferings of woman in that dread 
day of flight ! Pray that it be not in the win- 
ter, and the like. 

Witness the humanity of Christ. Do not 
waste strength in useless grief. Admire the 
affectionate piety of woman. 



LIII. 



' IN MY FATHER S HOUSE ARE MANY MANSIONS ; IF IT 
WERE NOT SO, I WOULD HAVE TOLD YOU. I GO TO 
PREPARE A PLACE FOR YOU." — JOHN xiv. 2. 



CjjfEAVEN is 

jyv house, the 
^) V home of th 



CYltfEAVEN is here shadowed forth as a 
the house of the Father, the 
the blessed angels and of the 
just made perfect. 

It has many mansions or apartments. 
This may indicate its spaciousness, or wide 
extent in height or measurement. The home 
of myriads of happy beings must not be con- 
sidered as narrow, mean, or unattractive. 
God, in his grandeur and wisdom, has in- 
vested it with whatever is majestic, or beauti- 
ful, or lovely. 

Its many mansions may indicate diversity 
in place, and diversity in honor or in degree 
of blessedness. Let this assurance suffice, 
that it is the Father's house, and that it is 
ample in its accommodations. 

109 



110 MEDITATIONS. 

"I go to prepare a place for you." This is 
addressed to the disciples ; but, like the 
prayer for them, it will extend to all who are 
like them, or who will ever believe in Christ. 

He is gone into the heavens. Mark his 
ascension. He is not idle, forgetful, or false. 
He has power, benevolence, and truthfulness. 
He will fulfil his promise. 

He will come again in dispensations of 
judgment and of mercy. Especially will he 
come in majesty and glory to judge the 
world. 

He will then receive his people to himself, 
to his presence. Where he is, there they 
shall be. Who will not wish to obtain a 
place in some humble mansion in the Father's 
house ? Let not the door be shut. 

Despair not, ye devout inquirers. Back- 
slide not, ye weary pilgrims. Be not en- 
grossed with honor, riches, or pleasure, ye 
travellers to eternity. 



LIV, 



; IN THE WORLD YE SHALL HATE TRIBULATION ; BUT BE OF 
GOOD CHEER : I HAVE OVERCOME THE WORLD." 



£v^HE last discourses of Christ with his 
ni disciples are full of consolation. The 
memorable prayer, the promise of the 
Comforter, the pledge to take them finally to 
dwell with Himself, cannot be forgotten. 
They were to remain on earth for a time, to 
suffer trial and persecution, like the prophets 
in old time. "In the world ye shall have 
tribulation." He did not promise rest, 
peace, and prosperity. No. Rather trouble, 
conflict, temptation. But be patient, trust- 
ful, hold fast the faith. ff Be of good cheer." 
Be full of hope and joy in the prospect of the 
future reward. 

Especially, bear it in memory that "I have 

overcome the world." 

111 



112 MEDITATIONS. 

1. The prince of this world, Satan, the 
great adversary of our race, all his host of 
fallen spirits, and all wicked men, who may 
tempt, ensnare, and endeavor to destroy. He 
won a full conquest over them all. 

2. Errors, false doctrines, false philoso- 
phers, poets, and prophets; scoffers, war- 
riors, kings, infidels and apostates. 

3. The depraved passions and appetites of 
wicked men, — the lust of the eye, the lusts 
of the flesh and the pride of life. 

The world, the flesh, and the devil were 
baffled, trodden down, and cast behind. AH 
that could interrupt the good man in his 
heavenly race was removed. 

"I have overcome the world." As he had 
secured a victory, so should his disciples. 

Think of the Captain of your salvation. 
What are his plans and promises ? What are 
his resources and means of help ? All nature 
is under his control. The angels are his 
ministers to the saints. 



LV. 

" AFTER THAT, HE WAS SEEN BY ABOVE FIVE HUNDRED 
BRETHREN AT ONCE ; OF WHOM THE GREATER PART 
REMAIN UNTO THIS PRESENT, BUT SOME ARE FALLEN 
ASLEEP." — 1 Corinthians xv. 6. 



I 



1 



OW peaceful is the death of believers ! 
They are fallen asleep. Even if they 
fall by martyrdom, they may, with 
Stephen, fall asleep amid enrapturing visions 
of the Lord Jesus. 

Those who were honored with this long and 
satisfactory interview with Christ were breth- 
ren, — not Pharisees or Sadducees. We hardly 
knew that there were so many as five hundred 
true and faithful brethren in all the land ; 
much less did we know that they could leave 
home and business to assemble together on a 
distant mountain. 

The place was designated. It was a moun- 
tain in Galilee, probably the same which wit- 
nessed the transfiguration. The time was fixed 

8 113 



114 MEDITATIONS. 

without dispute. The opportunity was ample 
for mutual intercourse. 

The object of this interview was the full con- 
viction of these five hundred brethren that 
Jesus was surely risen from the dead, and that 
they might bear witness to this great event. 

Nor is it hardly less than a miracle, that af- 
ter so long a period as about thirty years the 
apostle should declare, " Of whom the greater 
part remain unto this present, but some are 
fallen asleep. " As if he had protested to the 
Corinthians that there were hundreds of cred- 
ible witnesses then alive who had been conver- 
sant with Christ during the forty days after the 
resurrection. If human testimony could prove 
any fact, here is sufficient testimony. 

If now Christ rose from the dead, as he 
surely did, then a resurrection is possible, and 
his resurrection is a pledge of the rising again 
of all his people. What further evidence can 
we wish? To say nothing of the women early 
at the tomb, there are Peter, James, the eleven 
apostles, and the more than five hundred breth- 
ren, who were witnesses. 



LVI. 

! IF ANY MAN BE IN CHRIST, HE IS A NEW CREATURE J 
OLD THINGS ARE PASSED AWAY; BEHOLD, ALL THINGS 
ARE BECOME NEW." — 2 Corinthians v. 17. 

CvifYHAT is it to be in Christ? This union 
is compared to the branch as united to 
the vine, to the union of the members 
to the head of the body, and the stones in the 
building to the corner-stone. It is not a 
physical or personal union, nor is it a human 
or social union. It is a spiritual and moral 
union, — in principles, in love, in faith and 
obedience. 

In what sense is he who is in Christ a new 
creature ? Not in body, — in stature, features, 
members, and organs he is the same. Not by 
the addition of any new faculty ; not by a 
change of lineage, sect, or party; not by a 
reformation of habits, or by a renunciation of 
vices alone ; not by the adoption of a new 
creed, or by baptism, or professions, or visi- 

115 



116 MEDITATIONS. 

ble ordinances. But he is new in his convic- 
tion of truth, in his repentance for sin, in his 
faith in the Redeemer, in his affections and 
purposes, in his hope and joy in the great end 
and duty of life. 

How do old things pass away? This is 
known by experience. He comes into a new 
world. The pursuits of avarice, of pride, and 
sensual pleasure are relinquished. Wealth, 
honor, and show lose their attractions. New- 
friends, new motives of action, new objects of 
life are introduced. This change is compared 
to waking from sleep, to rising from the dead, 
to a second birth, to a new creation. 

Other grounds of distinction are done away. 
Jew or Gentile, rich or poor, bond or free, 
honorable or despised, it differs not. In a 
union to Christ these differences are forgotten. 
They are on an equality in him. Learned or 
ignorant in the science of the world, they 
are illuminated in him. "Behold, all things 
are become new ! " 



LVII. 

! OF WHOM THE WHOLE FAMILY IN HEAVEN AND EARTH 
IS NAMED." EPHESIANS iii. 15. 

TVEET home ! The domestic relation is 
intimate and tender. Much of the hap- 
piness of life flows from this union. God 
sets the solitary in families and leads his 
people as a flock. Without these social and 
moral bonds, human beings are so selfish and 
passionate that they would hardly be able to 
live together. Yet, in the pursuit of business 
or pleasure, the members of a family are often 
widely dispersed on the ocean or on the land. 
Christian believers are compared to a family. 
They are united in Christ their common Head, 
from whom they derive their name. They 
differ in age, in measure of intelligence, in 
civil condition, in immediate ancestry, in Ian 
guage and color, but they are one family in 
Christ. They are divided by rivers, moun- 
tains, and oceans ; by civil governments, con- 

117 



118 MEDITATIONS. 

tinents, and islands ; but they are one family 
in Christ. Even more, they are the living 
men and women of this generation, and the 
dead of former generations, — a part in heaven, 
and apart still on earth, — yet they are one 
family in Christ. 

Marvellous and blessed union ! They were 
imperfect in this world. They loved and 
served each other very imperfectly. They were 
separated by doctrinal distinctions, by forms 
of ecclesiastical government, by modes of 
administering ordinances, but they are one 
family in Christ. 

Woe to those who slander this family ; who 
introduce strife into it ; who divide it into 
sects and parties ! 

Happy are they who consult its order and 
peace ; who rejoice in its prosperity and en- 
largement ; who contribute to its intelligence 
and sanctity ! 

In dying, the believer removes from one 
part of the family to the other ; from the few 
on earth to the countless multitude in heaven. 



LVIII. 

"WORK out your own salvation with fear and trem- 
bling." — Phm.ippia> t s ii. 12. 

t 

ALVATION relates to the soul, its 
safety, its sanctity, its final cleliverauce 
from sin and perdition. 

This epistle was written to the saints in 
Christ Jesus who were resident at Philippi, 
including the bishops and deacons. In the 
eye of charity they were truly Christian be- 
lievers ; yet they had a salvation to work out, 
nor were they safe if they were not doing it 
with fear and trembling. 

This teaches that salvation, as to the state 
of the soul, is a progressive work, and not 
instantaneous and complete at once. It be- 
gins in conversion or regeneration, and it 
advances in sanctification. No perfection is 
attained in this disciplinary period of our 
existence. 

119 



120 MEDITATIONS. 

It teaches, too, that this salvation is a work 
in which we are voluntary and active. We 
are not passive machines. We are not relig- 
ous by compulsion or constraint. We are 
active both in the beginning and in the prose- 
cution of this work. We repent, believe, 
and obey. We think and pray, and do 
works meet for repentance. We renounce 
sin, shun bad company, avoid temptation, 
resist the devil, and persevere in active 
obedience. Faith, submission, and prayer 
are active exercises. 

But here is a grave difficulty. We have 
by nature no heart to engage in this work. 
Alas ! too true. But the words following the 
text are, "It is God who worketh in you, 
both to will and to do of his good pleasure." 
Blessed assurance ! Who will not work, 
strong in the strength of God, wise in his 
wisdom, full of his grace and truth? "If 
God be for us, who can be against us?" 

"Keep thy heart with all diligence, for out 
of it are the issues of life." 



LIX 



1 BUT I WOULD NOT HAVE YOU TO BE IGNORANT, BRETHREN, 
CONCERNING THEM WHO ARE ASLEEP, THAT YE SOR- 
ROW NOT, EVEN AS OTHERS, WHO HAVE NO HOPE." 

IThkssalonians iv. 13. 



% 



Cffi* O be asleep, in the sense of the text, is 
to be in the state of the dead. These 
were believers, or Christian brethren. 
Surviving friends indulged in sorrow, exces- 
sive and unavailing, like the heathen who 
have no correct knowledge or good hope 
beyond the grave. This ignorance and this 
deep grief for the dead in Christ did not be- 
come intelligent believers. The apostle, 
therefore, briefly instructs and admonishes 
them, expressing his regret to see them like 
the heathen in their deep sorrow for departed 
friends. 

Believers die a natural death, like others, 
whether by accident or disease. Christ did 
not pray that his disciples should live here 
alwa3 r s, nor did he save them from a violent 
death. 

Believers feel sorrow when Christian 
friends die. It is a common and humane 



122 MEDITATIONS. 

sentiment, proper and useful. Why? Loss 
of company, tie of affection broken, absence 
felt. Jesus groaned and wept at the grave 
of Lazarus. 

But Christian believers should not sorrow 
like the heathen, who have no hope. Why 
not? Because they have hope. Their de- 
parted friends live in a better, more perfect, 
and exalted state. They will meet again. 
They are not extinct, not annihilated, not 
unconscious. They will meet again. They 
have only gone before. It is always a gain 
to the believer to die and to be with Christ, 
which is in itself far better. The body is 
laid aside, but the spirit retains its immortal 
powers. 

Besides, the resurrection of the dead is 
always a consoling truth, peculiar to the 
Christian system. 

Let us not "be ignorant" ourselves, nor let 
others remain so. 

Wipe away your tears, ye saints, when 
Christians die. Such is our blessed Saviour's 
will. 



LX. 



[ BE YE FOLLOWERS OF THEM WHO THROUGH FAITH AND 
PATIENCE INHERIT THE PROMISES." — Hebrkws vi. 12. 



§j 



(vJ^HERE are promises, or things promised. 

These do not relate to earth and time. 

They are spiritual, not natural, — in- 
visible, not within the reach of our senses. 

Things which were once matters of promise 
become a positive inheritance. When the 
state of probation is completed, the reward of 
inheritance is then bestowed. The trial is 
short, the conflict is soon past, and the inheri- 
tance, when once secured, will abide forever. 
It is incorruptible, undefiled, and unfading, 
reserved in heaven for the saints. 

It becomes an inheritance, not by purchase, 
not by merit, but by faith in the great Re- 
deemer, and by patient endurance in well-do- 
ing to the end. This faith is a spiritual grace, 
which begins in regeneration, and is made per- 

123 



124 MEDITATIONS. 

feet in a complete sanctification. We read of 
the spirits of just men made perfect. Blessed 
company, — not few in number, not the subjects 
of conflict and temptation, of sin and sorrow. 
Blessed throng, — holy patriarchs, true proph- 
ets, martyred apostles, thousands and thou- 
sands, whom no man can number. 

Be ye followers of such. Their faith was 
not a cunningly devised fable. Nor was their 
patience an idle dream. They fought a good 
fight, they ran the race with perseverance, 
they kept the faith, a crown of glory was laid 
up for them in heaven. Be ye followers of 
them in the imitation of their example, in the 
adherence to their principles, in the culture 
of their spirit. 

Oh, blessed thought, all the redeemed peo- 
ple of God will constitute one body, knowing 
and known ! They were here pilgrims and 
strangers ; they will there be fellow-citizens. 



LXI. 

"AND THE LORD SAID UNTO CAIN, WHERE IS ABEL THY 
BROTHER? AND HE SAID, I KNOW NOT. AM I MY BROTH- 
ER'S KEEPER? " — Genesis iv. 9. 

A 

CAIN was guilty of fratricide. In malice 
and envy he killed his brother. The 
sacrifice of Abel was accepted of God, 
while the offering of Cain was not ap- 
proved. When he had committed the bloody 
deed, God said to him, " Where is Abel, 
thy brother?" He answered, "I know 
not." How easy it is to tell a lie in the 
wish to conceal the truth ! Thus crime is 
added to crime. Cain defied God to find the 
victim. The answer is, "What hast thou 
done ? the voice of thy brother's blood crieth 
unto me from the ground." How often has 
the battle-field drunk up the brother's blood ! 
Follow the steps of the assassin in the dark 
night. He thinks that God will not see. 
"Am I my brother's keeper?" Yes. And 
God will hold thee responsible for thy unfaith- 
fulness or neglect. "Thou shalt not kill." 
The life and welfare of thy brother are com- 



126 MEDITATIONS. 

mitted to thee in trust. In childhood or in 
old age, on the ocean or on the land, thou 
hast a duty to preserve thy brother. Is he 
poor? provide for him. Is he hungry? feed 
him. Is he naked? clothe him. Is he in 
danger? protect him. Is he in prison? visit 
him. Is he sick? nurse him. Every man is 
thy brother, and these are fragments of thy 
duty to him. His life, health, and safety are 
thine to keep. If thou slay, injure, or neglect 
thy brother, thou art guilty. Cain had com- 
mitted the greatest crime against his brother, 
and — 

[This meditation was Dr. Burgess' last effort with the 
pen. Overpowered by great weakness and suffering, he 
paused in the midst of an unfinished sentence. Five days 
later, Dec. 5, 1870, he fell asleep in Jesus. 

The injury referred to by him in the Eighteenth Med- 
itation was received on the fourteenth of March, — the 
forty-ninth anniversary of his installation as Pastor.] 

"Be thou faithful unto death, and I 

WILL GIVE THEE A CROWN OF LIFE." 



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Cranberry Township, PA 16066 
(724)779-2111 



